
CHURCH 

OF 

CHRIST 



THOMAS W. PHILLIPS 




Class 



Book 


+YJ2 


Copyright N? 


\°l 1 s 


COPYRIGHT DEPOSm 



The Church of Christ 



BY 

THOMAS W. PHILLIPS 

"A LAYMAN" 




CINCINNATI 
THE STANDARD PUBLISHING COMPANY 



The Fifteenth Edition, with Biographical Sketch and Other Important 
Additions. Copyright, 1915, by The Standard Publishing Company. 



First Edition Published 


i9°5 


Second Edition " 


i9°5 


Third Edition " 


1906 


Fourth Edition " 


1907 


Fifth Edition " 


1907 


Sixth Edition " 


1907 


Seventh Edition " 


1907 


Eighth Edition " 


1907 


Ninth Edition " 


1908 


Tenth Edition " 


1908 


Eleventh Edition " 


1908 


Twelfth Edition " 


1909 


Thirteenth Edition " 


1909 


Fourteenth Edition " 


1909 



?ft 



V 



2 



SEP 21 1915 

©CI.A4116^1 



Koi 




DEDICATION* 

This book is respectfully dedicated to believers in Christ, to 
strengthen their faith "that they may be ready always to give an 
answer to every man that asketh a reason of the hope that is in 
them" (1 Pet. iii. 15). It is dedicated to those who seek the 
kingdom of God, answering the question, "What must I do to be 
saved?" It is dedicated to unbelievers, to convince them that 
Jesus is "the Christ, the Son of the living God," and the Saviour 
of the world. 



*"This book" refers to "The Church of Christ," the dedication having been 
written by the author for former editions containine only "The Church of Christ." 



CONTENTS 

PAGE 

Biographical Sketch of the Author of "The Church of 
Christ," Thomas W. Phillips (Feb. 23, 1835— July 21, 
1912) 11 

Tributes Paid to the Life and Work of Hon. Thomas W. 
Phillips 38 

Introduction 71 



BOOK FIRST.— THE HISTORY OF PARDON 
Chapter I. — Newness of Christianity 
Christianity, an Original or New Religion — Adapted to All 
Mankind — The Only Religion Promising Forgiveness of 
Sin — New, in Promising Eternal Life — New, in Teaching 
the Fatherhood of God — New, in Being Positive — New or 
Original in that It is Missionary 79 

Chapter II. — The Kingdom of Heaven 

The Desire of Life and Happiness Deeply Implanted in the 
Human Heart — Jesus Came According to Prophecy to Es- 
tablish a Kingdom — Introduced by John the Baptist — First 
Case of Gentile Healing — Rejection of the Jews — First 
Record of Pardon — Apostles — Second Record of Pardon — 
Healing on the Sabbath — Prophecy Regarding the Gen- 
tiles — The Kingdom — Second Case of Gentile Healing... 86 

Chapter III. — Preparatory Teaching 

The Confession of Peter and the Church of Christ — Signifi- 
cance of the Transfiguration — Sending Out the Seventy — 
The Prodigal Son — Forgiveness in the Church — Jesus and 
the Little Children — First Inquiry After Eternal Life... 95 

Chapter IV. — Christ as a Teacher 

Greatness and Humility — Christ Teaching in the Temple — 
Authority of the Scribes and Their Denunciation — La- 
ment over Jerusalem — Answers to Three Questions 102 

5 



CONTENTS 



Chapter V. — Christ as the Word of God page 

The Gospel of John — The Pre-existence of Christ as the Word 
of God — Nicodemus and the New Birth — Importance of 
Faith — Jesus Teaching the Samaritans — Jesus Reveals 
the Father— The Gentiles 109 

Chapter VI. — The Passion of Christ 

The Thief on the Cross — The Lord's Supper a Monument — 
The Betrayal and Crucifixion — The Resurrection and 
Commission — Terms of Pardon . 118 

Chapter VII. — The Three Revelations 

Three Revealed Religions — Patriarchal not Abolished or Su- 
perseded by the Jewish — 'Christian Religion New and 
Universal 125 

Chapter VIII. — The Church 

The Church of Christ Established — The Law and the Gospel 
Contrasted 131 

Chapter IX. — The Day of Pentecost 

Peter's Sermon on the Day of Pentecost and the Pardon of 
the Three Thousand 139 

Chapter X. — The New Testament Scriptures 

The Significance of the Gospels, the Acts, the Epistles, and 
the Book of the Revelation, and Their Place in the His- 
tory of Pardon 145 

Chapter XI. — The Great Salvation 

A Review of the Three Cases of Pardon in the Gospels — The 
Significance of the Cross — The Great Salvation Which 
Began to be Spoken by Christ 151 

Chapter XII. — The Apostles' Preaching 

Preaching of Peter and John — Imprisoned by Jews and Re- 
leased by the Power of God — The Community of In- 
terest 159 

Chapter XIII. — The Seven Chosen 

Seven Deacons Appointed — Stephen's Defense and Martyr- 
dom — Philip Preaching in Samaria 169 



CONTENTS 7 

Chapter XIV. — Miracles page 

The Province of Miracles — Necessary to Establish the Gospel 
— Necessary Only in Age in Which They Occurred — They 
Have Ceased — Did not Convey Pardon 175 

Chapter XV. — Conversions 

Simon the Sorcerer — The Conversion of the Ethiopian — The 
Place of Baptism — The Divine Confession 183 

Chapter XVI. — Saul and His Conversion 

Saul of Tarsus — Called to be an Apostle — Are People now- 
Converted like Saul ? 190 

Chapter XVII. — Work of the Apostle Paul 

Saul and His Pardon — An Estimate of His Wondrous Life.. 197 

Chapter XVIII. — Call of the Gentiles 

The First Case of Gentile Pardon — Cornelius and His House- 
hold — The Appearance of the Angel to Cornelius and the 
Vision of Peter — Peter's Sermon to the Gentiles 204 

Chapter XIX.— What Shall I Do to be Saved? 

Morality and Devotion not Sufficient — Obedience to Christ's 
Authority Required — Baptism of the Holy Spirit — The 
Gentile and the Jew 211 

Chapter XX. — Operations of the Spirit 

Three Different Manifestations of the Holy Spirit — The Bap- 
tism — The Gift by Laying on of the Hands of the Apos- 
tles — The Promise to All upon Obedience — Two Im- 
proper Uses Noticed 217 

Chapter XXI. — Missionary Work of the Church 

Church of Christ a Divine Organization ; Terms of Admis- 
sion Uniform as in All Organizations — The Church 
at Antioch — Paul's First Missionary Journey — Christ's 
Church Established in Asia Minor 225 

Chapter XXII. — The First Council 

The Conference at Jerusalem — Judaism and Christianity — 
Corrupt Religions — The Decree and Its Binding Force.. 234 



8 CONTENTS 

PAGE 

Chapter XXIII. — Paul's Second Missionary Journey 

The Decree Delivered to the Churches — Timothy and Luke — 
Paul in Europe — Conversion of Lydia 244 

Chapter XXIV. — Paul at Philippi 

The Conversion of the Jailer — He Preached the Word of 
the Lord — More than Faith Required 251 

Chapter XXV. — The Thessalonians 

The City of Philippi — Paul Preaches to the Thessalonians — 
The Epistles to the Thessalonians 260 

Chapter XXVI. — Opposition to Paul 

Paul Opposed by Both Jews and Judaizers — The Gospel and 
the Bereans — Paul Arrives at Athens — Preaches in the 
Synagogue 267 

Chapter XXVII. — Paul at Athens 

Athens — Greek Achievement — Paul's Address on Mars' Hill 
— Sets Forth the Unknown God — Their Many Gods 272 

Chapter XXVIII. — Paul at Corinth 

Paul in Corinth — Establishes a Church — Paul in Ephesus — 
His Third Missionary Journey — Apollos and the Bap- 
tism of John — Paul Arrested in Jerusalem and His De- 
fense — Imprisoned at Cesarea — Speeches Before Festus, 
* Felix and Agrippa 282 

Chapter XXIX. — The Prisoner of the Lord 

From Cesarea to Rome as a Prisoner — Preaches Two Years 
and is Released — Paul's Last Days — Prayer — Its Place — 
Terms of Pardon Divine and Unchangeable 292 

BOOK SECOND.— EVIDENCE OF PARDON AND THE 
CHURCH AS AN ORGANIZATION 

Chapter XXX. — The Assurance of Pardon 

Importance of Pardon — Different Views of Pardon — Con- 
sciousness of Sin — The Scripture the Only Evidence 
— Scripture Terms the Only Way of Pardon — Knowl- 
edge of Pardon — Promise Cannot Fail — Senses Versus 
Testimony 301 



CONTENTS 9 

Chapter XXXI. — The Proof of Pardon page 

Feelings not Evidence — The Testimony of the Spirit — Con- 
science — Sanctification — Revivals — A Sure Foundation — 
Penalty for Disobedience 308 

Chapter XXXII. — The Church of Christ 

The Church of Christ as an Organic Institution — Its Supreme 
Importance — First, the Name — Second, the Officers and 
Their Duties — Bishops or Elders — Deacons — Ministers 
or Evangelists 324 

Chapter XXXIII. — Church Ordinances 
The Ordinances and Their Observance — The Lord's Supper 
— The First Day of the Week — Christian Baptism — All 
Monumental 333 

Chapter XXXIV. — The Church Complete 

Was Infant Baptism Taught? — The Church Congregational 
— Co-operation and Extension — Its History Complete in 
the Scriptures — Duties of Church Members 340 

Chapter XXXV. — The Apostasy 

The Corrupt Church — The Man of Sin — The Influence of 

Protestantism — The Fall of Babylon — False Pretenders. 347 

Chapter XXXVI. — Christian Unity 

The Saviour's Prayer for Union — The Union of Believers 
both Practical and Desirable — The Evil Tendency of 
Division — The Oneness of Believers 364 

Chapter XXXVII. — What is Implied by Unity 

The Basis of Union — The One Confession — Inclusive and 

Exclusive 372 

Chapter XXXVIII. — Nature of Division 

Causes of Division — Creeds — Are They Necessary for Disci- 
pline ? — Why They are Objectionable 380 

Chapter XXXIX. — Denominationalism 

Party Names Condemned — Are Denominations Branches of 
the Church of Christ? — Statistics Show Union Essential 
to the Conversion of the World — Nature of Union 388 



io CONTENTS 

Chapter XL. — The Uniqueness of Jesus page 

Christianity's Great Author Contrasted with Other Founders 
of Religions 396 

The Kingdom in Preparation and Fulfillment 403 

The Lord's Supper 426 

A Personal Tribute to James A. Garfield 451 

Comments and Commendations on "The Church of 

Christ" 470 

Index 493 




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BIOGRAPHICAL SKETCH 

Of the Author of "The Church of Christ," Thomas 
W. Phillips (Feb. 23, 1835-July 21, 1912) 

By THOMAS W. PHILLIPS, Jr. 

The book entitled "The Church of Christ" was 
written by Hon. Thomas W. Phillips, of New Cas- 
tle, Pa., and published, June, 1905, by Funk & 
Wagnalls Company, the author concealing his iden- 
tity by attributing its authorship to "A Layman" 
in order that it might be read without prejudice, 
and judged solely upon its merits. Under the cap- 
tion "The Church of Christ, by a Layman," four- 
teen editions, comprising a total of more than 
fifty-two thousand copies, were published. After 
the death of the author, his family purchased the 
copyright and plates from the Funk & Wagnalls 
Company, and arranged to have a new edition, with 
much new material, published by The Standard Pub- 
lishing Company. "The Church of Christ" is used 
as a text-book in several colleges ; it has been trans- 
lated into the Chinese, the Japanese and the Hindu 
languages, and is now (19 15) being translated into 
the Russian language. Hundreds of commenda- 
tions, some of which are printed at the back of 
this volume, were received from editors, professors, 

missionaries and clergymen, who differed widely in 

11 



12 THE CHURCH OF CHRIST 

their religious beliefs, which clearly indicates that 
the author has handled his subject in a logical and 
convincing manner, having built upon the plain and 
unequivocal statements contained in God's holy 
and eternal word. 

While still a young man, and long before the 
innovation came in vogue, to use his own expression, 
"of teaching the Bible by the 'hop, step, skip and 
jump' method," Thomas W. Phillips taught in the 
Bible -school the entire New Testament through 
twice consecutively. During this teaching he made 
copious notes which were filed away together with 
a few carefully prepared sermons which he preached 
when a boy or a very young man. After he had 
retired from politics and largely from business also, 
he collected all that he could find of his old notes 
and manuscripts, and used them as a basis in the 
preparation of this epoch-making volume. It was 
on the 23rd day of February, 1905, his seventieth 
birthday, that he took his manuscript, just com- 
pleted, to the Funk & Wagnalls Company, and ar- 
ranged for the publication of "The Church of 
Christ." Subsequent to this date he prepared and 
had published two articles which are reprinted in 
this volume, one entitled "The Kingdom in Prepa- 
ration and Fulfillment," and the other "The Lord's 
Supper." His last illness came upon him when he 
was engaged in preparing an article on "The Resur- 
rection." 

It is because inspiration can be drawn not only 
from that which the good or great have written, 



BIOGRAPHICAL SKETCH 13 

but also from the lives they lived, the ideals toward 
which they rose, the esteem in which they were held 
by their contemporaries and associates, and the 
practical results they accomplished, that we give a 
brief sketch of the author of this volume. 

That in Thomas W. Phillips were embodied 
many of the traits characteristic of the stock from 
which he descended, will be recognized by glancing 
at his family history. His first American ancestor 
was Rev. George Phillips, the founder of the Con- 
gregational Church in America. The Rev. George 
Phillips was the son of Christopher Phillips, of Rain- 
ham, district of Gallow, county of Norfolk, Eng- 
land, and Wendell Phillips is authority for the state- 
ment that this family could be traced back to the 
twelfth century in England. Rev. George Phillips 
was born in 1593, and very early in life he gave indi- 
cations of deep piety and love of learning. On Apr. 
20, 16 10, at the age of seventeen, he entered Gon- 
ville and Caius College, Cambridge, where he be- 
came distinguished for his remarkable scholarship, 
being especially proficient in theological studies. He 
was graduated B.A. 16 13, and M.A. 161 7. After 
leaving the university he was settled in the ministry 
at Boxford, Suffolk County, but his strong attach- 
ment to the principles of the old Nonconformists 
soon brought him into difficulty, and, as the storm of 
persecution grew darker and more threatening, he 
decided to cast his lot with the Puritans who were 
about to depart for the New World. On April 12, 
1630, he, with his wife, daughter of Richard Sergent, 



14 THE CHURCH OF CHRIST 

and their two children, Samuel and Elizabeth, em- 
barked for America in the "Arbella" as fellow- 
passenger with Governor Winthrop, Sir Richard 
Saltonstall and other assistants of the Massachu- 
setts Company, arriving at Salem on June 12, 1630, 
where his wife very soon died. The Rev. George 
proceeded up the Charles River, and with others 
founded the settlement called Watertown, and was 
the greatly respected and beloved minister of the 
Watertown Church for fourteen years, until the 
time of his death, July 1, 1644. He was independ- 
ent and conscientious in forming and maintaining his 
opinions and was renowned for his learning in the 
original languages of the Scriptures and in theolog- 
ical doctrines. His hearers counted him "The Ir- 
refragable Doctor," and the historian says he was 
"mighty in the Scriptures and very diligent to search 
out the mind of Christ therein contained." He 
entertained more enlightened views of civil and 
religious liberty, or had a more just appreciation of 
it, than that which prevailed among the other plant- 
ers of Massachusetts Bay, and had repeated theo- 
logical controversies in which he was characterized 
by candor and Christian urbanity. This great, good 
and gifted man lived during the formative period 
of our history, was the earliest advocate of the Con- 
gregational order and discipline, in which he was, 
says Hubbard, "deeply versed and very skillful," 
and, with his ruling elder, Mr. Richard Browne, 
stood almost unaided and alone until the arrival of 
Mr. John Cotton in firmly maintaining what was, 



BIOGRAPHICAL SKETCH 15 

and still is, the Congregationalism of New England. 
He took a leading part in, and oftentimes an ad- 
vanced position on, civic affairs, and was upon one 
occasion put in jail by Governor Winthrop for ad- 
vocating a plan of government which afterwards be- 
came what is known as Representative Government; 
that is, a form of government where the official is 
nominated and elected, not directly by the populace, 
but by their representatives, and this country is in- 
debted more to him than to any other one man for 
our form of Representative Government. The 
tendency to-day to do away entirely with the form of 
Representative Government advocated by Rev. 
George Phillips and substitute therefor both nomina- 
tions and elections of all officers by the direct vote of 
the populace is fraught with grave perils, for it 
opens the way for mob rule, making it possible for 
the demagogue to first rule, then ruin this Republic, 
and bring upon it the common fate of all the Repub- 
lics of history. 

Rev. George Phillips and his numerous progeny 
have had a remarkable influence on the religious, 
educational and political developments of our 
country, for from him descended a long line of min- 
isters, educators, philanthropists, judges, counselors, 
statesmen, soldiers, and the highest* type of business 
men — "a sterling race, temperate, just and high- 
minded." 

Samuel, the eldest son of Reverend George, was 
also a minister and officiated repeatedly at the great 
public ceremonies which put in requisition the abili- 



1 6 THE CHURCH OF CHRIST 

ties of the first men in the New England colonies. 
Descendants of Rev. Samuel Phillips include his 
grandson, Rev. Samuel Phillips (born at Salem, 
1689; died at Andover, 1771), who was pastor of 
the Andover Church without intermission from the 
date of his ordination, Oct. 17, 171 1, to the day of 
his death, June 5, 1 771, an unbroken ministry at one 
church for almost sixty years, and who left more 
published discourses and tracts than any of his pred- 
ecessors or contemporaries; Hon. Samuel and 
Judge Samuel Phillips, father and son, founders of 
Phillips Academy, Andover, Mass.; Hon. John 
Phillips, who joined with his brother and nephew in 
founding Phillips Academy, was the sole founder of 
Phillips Exeter Academy, Exeter, N. H., and 
through his bequests was instrumental in the found- 
ing of Andover Theological Seminary; Lieutenant- 
Governor William Phillips, of Boston, of whom it 
was said at the time of his death, in 1827, that "no 
man of wealth lived and died in this country who 
has, in proportion to his ability, done so much for 
the cause of charity"; Wendell Phillips, the great 
orator of the Abolitionist cause; and Phillips Brooks, 
the distinguished bishop of the Episcopal Church 
and renowned lecturer and writer. In the halls of 
the Andover and Exeter Academies and in Memorial 
Hall at Harvard may be seen upon the walls the 
portraits of various men and women of this family, 
every one of whom belongs among the untitled nobil- 
ity of New England, representing the best element 
of life there, not always that which dwells in the 



BIOGRAPHICAL SKETCH 17 

brightest glare of publicity, but that which directs 
and shapes the current of public opinion. 

As before stated, the first wife of Rev. George 
Phillips died at Salem very soon after landing. His 
second wife was Elizabeth Weldon, and their chil- 
dren were : Zerobabel, born at Watertown, Mass., 
Apr. 6, 1632, died at Southampton, L. I., subsequent 
to 1689; Jonathan, born Nov. 16, 1633, a magis- 
trate of Watertown, lived on the homestead with his 
mother, died 1704, leaving numerous children; 
Theophilus, born May 28, 1636, lived at Water- 
town, and had more than a dozen children ; Annabel, 
buried Apr. 11, 1638, aged four months; Ephraim, 
born and died June, 1641 ; Obadiah, buried Apr. 5, 
1 64-; Abigail, birth not recorded, married Oct. 8, 
1666, James Barnard, no children. 

It will thus be seen that there were four sons 
surviving the Rev. George Phillips ; namely, Samuel, 
Zerobabel, Jonathan and Theophilus. Some of 
Samuel's descendants have been herein above men- 
tioned. Jonathan's line is fully accounted for in 
local histories of Massachusetts, and the family his- 
tory of Theophilus is recorded in a book written in 
1885 by Albert M. Phillips, one of his descendants. 

Zerobabel Phillips, above mentioned, the eldest 
son of Rev. George Phillips and Elizabeth Weldon 
Phillips, was born in 1632, and when sixteen years 
of age, four years after his father's death, moved to 
Southampton, L. I., where he died subsequent to 
1689. He was married three times; the name of his 
first wife is unknown, as there are no marriage 



1 8 THE CHURCH OF CHRIST 

records of Southampton extant of that time, but by 
this marriage he had a son Theophilus. 

Zerobabel was the progenitor of the Maiden- 
head (New Jersey) Phillips family. The old town 
book of Maidenhead shows that this family was 
more numerous than any other family in Maiden- 
head from its settlement down as far as the book 
runs. At one period Maidenhead was entitled to 
three freeholders, and the book shows on one occa- 
sion that all three of these freeholders were mem- 
bers of this family. This family has from generation 
to generation contained men of notable physical 
development, of independent and conscientious in- 
clination in forming and maintaining their opinions, 
of great will power and of exceptional tenacity of 
purpose. 

The Maidenhead Phillips family enjoys the dis- 
tinction of having the best military record of any 
family in the State of New Jersey. In the Colonial 
period this branch of the family was represented by 
Maj. Philip Phillips and Theophilus Phillips, and 
in the Revolutionary War by Capt. John Phillips, 
Col. Joseph Phillips, Capt. Philip Phillips, Capt. 
and Maj. Henry Phillips, in whose regiment were 
Edmund, Andrew and Lott Phillips, Capt. Jonathan 
Phillips, Adj. Elias Phillips, Capt. and Maj. John 
Phillips, Samuel, Asher and Ralph Phillips, Samuel 
and Asher being younger brothers of the three last 
named officers. While many members of the 
Maidenhead branch of the Phillips family reside in 
New Jersey, some are located in various other sec- 



BIOGRAPHICAL SKETCH 19 

tions of the country — in Pittsburgh, Pa., and other 
localities in western Pennsylvania, in the State of 
Ohio, in the West and in the South. 

Theophilus Phillips, above mentioned, son of 
Zerobabel Phillips, was born in Southampton, L. I., 
in 1653, and died at Newtown, L. I. He married in 
1 67 1 Ann, daughter of Ralph Hunt, a descendant 
of Thomas Hunt, a colonel in Cromwell's army, and 
had several children. 

Theophilus Phillips, son of Theophilus and Ann 
Hunt Phillips, was born at Newtown, L. I., May 15, 
1672, died at Maidenhead, N. J., in 1709. (Maiden- 
head, both village and township, was changed to 
Lawrenceville and Lawrence, respectively, by an Act 
of the Legislature, Jan. 24, 18 16.) In the year 
1694 Theophilus Phillips and his cousin Ralph Hunt 
jointly purchased land at Maidenhead (the richest 
agricultural section of New Jersey), and were the 
founders of Maidenhead. Quickly following them 
came their kinsfolk Philip Phillips, younger brother 
of Theophilus Phillips, and Samuel and Edward 
Hunt, brothers of Ralph Hunt. In 1697 the settlers 
had become sufficiently numerous to form a new town- 
ship, and by 1698 religious worship was maintained. 
The children of Theophilus and his wife Frances 
were Theophilus, John, William, Joseph, Philip, 
Francis and three daughters. 

Judge Theophilus, son of Theophilus and 
Frances Phillips, was born in Maidenhead about 
1695, and died there in 1762. He was Burgess of 
Trenton under King George's charter and judge of 



20 THE CHURCH OF CHRIST 

the Hunterdon County courts from 1723 to 1749. 
His first wife was Elizabeth Betts and his second 
wife was her sister, Abigail Betts. The Betts family 
were from Newtown, L. L, and were very prominent 
in the early history of that region. His children 
were John, William, Richard, Joseph, Frances 
(married Edmund Bainbridge) and Keziah (mar- 
ried Capt. John Moore). 

Capt. John Phillips, eldest son of Judge The- 
ophilus and Elizabeth Betts Phillips, was born at 
Maidenhead, N. J., about 172 1. He was an officer 
in the Continental line and captain of the First Regi- 
ment, Hunterdon County Militia, Revolutionary 
War, and was guide to Washington at the battle of 
Trenton. This regiment was in the brigade of 
General Dickinson and participated in the battles 
of Trenton, Assanpink, Princeton, Germantown, 
Springfield and Monmouth. In 1760 he married 
Abigail Tindall, and their children were Thomas, 
Joseph, John, Theophilus and William. 

Thomas Phillips, eldest son of Capt. John and 
Abigail Tindall Phillips, was born at Maidenhead on 
a three-hundred-acre homestead, deeded Feb. 3, 
1752, to his father and uncle by their father, which 
homestead is still owned by a member of the Phillips 
family. The wife of Thomas Phillips was Catherine 
Phillips, who was not related to the "Maidenhead 
Phillips family," but was descended from Joseph 
Phillips, a Welshman, who with his wife and family 
came to Maidenhead about the year 1736, where he 
shortly afterwards died. Thomas Phillips and his 



BIOGRAPHICAL SKETCH 21 

wife moved to Hopewell, Hunterdon County, 
N. J. Their children were William, John, Elijah, 
Ephraim, Enoch and Sarah (who married Joseph 
Moore). 

Ephraim Phillips, born Sept. 20, 1795, died Dec. 
20, 1835, fourth son of Thomas and Catherine 
(Phillips) Phillips, married Ann Newton of Phila- 
delphia, Pa., who was born May 11, 1797, and died 
June 14, 1867. Ann Newton's parents were Ferdi- 
nand (born in England) and Ann Maria Tarpine 
Newton (born in Philadelphia, Pa.). Ann Newton 
had three brothers and one sister, as follows : Joseph, 
Ebenezer, Isaac and Sarah. In 18 18 Ephraim, 
with his wife, Ann Newton Phillips, and their babe, 
Catherine, moved from New Jersey to western 
Pennsylvania, settling on the site of Old Enon, then 
Beaver County, now Lawrence County, where he 
erected a fulling-mill and sawmill. Ten years later 
the family moved to a farm of one hundred acres 
near Mt. Jackson, a few miles north of Enon, where, 
in 1835, Ephraim Phillips died, survived by his 
widow and eight children, as follows: Catherine, 
born May 30, 1817; Isaac N., born July 19, 1820; 
Sarah M., born Feb. 28, 1822; Ephraim, born Feb. 
23, 1824; John, born Jan. 6, 1826; Mary Ann, born 
Oct. 6, 1830; Charles M., born Jan. 1, 1833, and 
Thomas W., who was born Feb. 23, 1835, and died 
at New Castle, Pa., July 21, 19 12, being in his 
seventy-eighth year. In 1862 he married Clarinda, 
daughter of David W. and Nancy Rebecca Arter 
Hardman. She died in 1866, leaving two sons, 



22 THE CHURCH OF CHRIST 

Herbert C. (1864-1912) and Norman A. (1865- 
1903). In 1870 he married Pamphila, a younger 
sister of his first wife, from which union there were 
three sons and one daughter, Victor K. ( 1 872-1901 ) , 
Thomas W. (1874), Clarinda Grace (1877), wife 
of Charles H. Johnson, and Benjamin D. (1885). 
1 Thomas W., son of Ephraim and Ann Newton 
Phillips, was a babe only ten months old at the time 
of his father's death. Both his father and mother 
w T ere intensely, though sanely, religious, and early 
became identified with the great Restoration move- 
ment, inaugurated about the year 1809 by Thomas 
and Alexander Campbell, which has changed the 
course of religious thought and has given the world 
a broader, fuller and more rational conception of 
the word of God.* His mother was a woman of 
exceptionally forceful character, who, holding the 
strictest ideas of honesty, taught her children that 
it was wrong to take even a pin that did not belong 
to them. Her homely virtues and the philosophical 
manner in which she faced problems and perplexities 
made an indelible impression upon her son Thomas. 
With eight children to raise on a farm encumbered 
by debt, Mrs. Phillips had a heavy burden to carry 
for many years, and under such circumstances her 
boys could not obtain the educational advantages 



* In March, 1866, Mr. Phillips, sitting in the lobby of a Phila- 
delphia hotel, overheard a stranger, who had picked up the 
morning paper announcing the death of Alexander Campbell, 
remark, "Alexander Campbell was the first man that ever tried 
to reconcile religion with common sense." 



BIOGRAPHICAL SKETCH 23 

that even under slightly more favorable circum- 
stances would have been theirs. 

The aptitude and desire for learning, however, 
was part of their inheritance, and Thomas supple- 
mented the little education he could obtain at the dis- 
trict schools, and from his older brothers, by earnest 
independent study. It is often the case that where a 
boy is driven to seek learning under great difficulty 
by the force of his own desire, that he acquires a 
broader and more thorough knowledge than if for- 
tune had made it possible for him to meander more 
or less aimlessly through a specific college curricu- 
lum. Thomas Phillips was, even in his teens, ex- 
ceptionally well read in history, biography and scien- 
tific literature, was the leading debater in the Mt. 
Jackson literary society, and had acquired a repu- 
tation as an original thinker. At the age of about 
fourteen years he accepted Jesus Christ as his Lord 
and Master, to whom he remained intensely loyal 
through all the vicissitudes of his long and eventful 
life. Many and severe were the trials through 
which he was called to pass, but neither prosperity 
nor adversity, neither ingratitude nor calumny 
dwarfed his noble instincts or turned him from his 
worthy ambitions. The Almighty, that "spake the 
world from naught, and guides the planets in their 
course," had, he knew, the power even to raise him 
up at the last day. He took his stand firmly and 
securely on God's promises, knowing that He could, 
believing that He would, fulfill every covenant made 
to those who trust and obey Him. He was am- 



24 THE CHURCH OF CHRIST 

bitious ; as a boy he had his castles in the air, many 
varied and fantastic, and when a man he looked 
forward through faith to what was more than a 
castle, a home whose maker and builder is God, 
the description of which transcends the language of 
man and the highest flights of human imagination, 
for u eye hath not seen, nor ear heard, neither 
have entered into the heart of man the things 
which God hath prepared for them that love 
him." He aspired to grow, develop and broaden, 
to work on and do good to the very end of his 
journey here, and at last to attain that state where 
somewhere in the boundless universe of God his 
mind could grow and grow forever, and forever 
bless. 

The great desire of Thomas W. Phillips in his 
early life was to obtain a college education and 
become a preacher, but an injury to his lungs, com- 
pelling him to seek healthful outdoor employment, 
together with a number of other circumstances, pre- 
vented the realization of this ambition. He preached 
frequently when young, and on one occasion was 
forced to continue a meeting for a few days after 
the evangelist had left. The subject of his closing 
address, delivered to a crowded house, was "Chris- 
tian Union." At the close of the services Elder 
John D. Rany, who had heard Alexander Campbell 
and many other great preachers of the Restoration, 
congratulating him, said, "Campbell couldn't have 
done better." Mr. Rany did not know that although 
the speaker was only a boy, he had read all that 



BIOGRAPHICAL SKETCH 25 

Campbell had ever written on that subject, and much 
more in addition. Odd it is that a rather obscure 
passage in the Bible had much to do in determining 
the course of his career. The, to him, unintelligible 
passage in Job, u And the rock poured me out rivers 
of oil," excited his imagination, and no doubt taxed 
his credulity. Soon after he learned that "rock-oil" 
had been found in this country, he drilled for it 
along the Mahoning River in Lawrence County, not 
far from wells, since drilled, that are now (19 15) 
producing oil. Either he did not have patience to 
drill to a sufficient depth with the crude spring-pole 
drilling outfit of that early day, or he was unfor- 
tunate in choosing the locations of his first ventures, 
for the rocks underlying the Mahoning valley failed 
to pour him out even one little river of oil, and he 
lost all of his meager savings. Determined to find 
what he lost where he lost it, and fascinated by the 
uniqueness and possibilities of the petroleum indus- 
try, he went to Oil Creek in 1861, two years after 
Colonel Drake had made his discovery, and with his 
brothers engaged in the oil business. In this business, 
w T ith varying degrees of success and failure, he re- 
mained until his death, completing the longest term 
of service that the oil industry had seen. He often 
remarked with reference to his experience in the oil 
fields, "Counting both good luck and bad luck, I 
have had plenty of it." The firm of Phillips Broth- 
ers at first met with great success, and within a few 
years their holdings were among the largest in the 
oil country. These brothers, generous by nature, 



26 THE CHURCH OF CHRIST 

used their profits largely to build churches, endow 
colleges, support missionaries, pay teachers and help 
the poor, a very unusual course of procedure for 
men in the very beginning of their business careers. 
They were on the flood-tide of fortune when the 
Jay Cook panic occurred simultaneously with the 
discovery of great deposits of oil, the price of pe- 
troleum dropped from $4.55 to 65 cents a barrel, 
and the firm of Phillips Brothers found itself half a 
million dollars in debt. To the paying off of that 
debt, which, with interest, finally amounted to $800,- 
000, Thomas W. Phillips devoted the next fourteen 
years of his life. Practically none of this indebted- 
ness could have been collected through process of 
law, and much of it he was under no moral obligation 
to pay, being made up of doubtful claims which 
were paid contrary to the advice of his attorneys 
and business confidants. He persisted in doing so, 
however, saying that he wanted his settlements to 
be such that there would be no man whom he could 
not look straight in the eye. Before the entire debt 
was paid his eldest brother Isaac had died, and the 
firm of Phillips Brothers, originally composed of 
Isaac, John, Charles and Thomas, had been dis- 
solved, and for a number of years he continued in 
the oil business on a very large scale individually. 
Later the T. W. Phillips Gas & Oil Company was 
organized, with Mr. Phillips as president, which 
company, at the time of his death, owned some 850 
gas and oil wells, about 900 miles of gas lines, and 
had besides a large amount of valuable oil and gas 



BIOGRAPHICAL SKETCH 27 

lands in Pennsylvania under lease. The oil industry 
in Pennsylvania probably benefited more from the 
presence of Thomas W. Phillips than from that of 
any other one man. He was a leader in every move- 
ment for its protection and improvement. In 1866 
he was directly responsible for the removal of the 
Internal Revenue tax on oil of one dollar per barrel, 
and he was at the head of the committee from the 
oil country, formed in 1879, which successfully op- 
posed a direct tax on oil-well rigs of $1,000, or 
the alternative oil tax of ten cents per barrel, pro- 
posed in the Pennsylvania Legislature. In 1888 he 
refused to join the "Shut-in" movement to restrict 
production and curtail drilling operations until satis- 
factory provision was made to compensate and pro- 
tect the laborers engaged in the industry, who would 
thereby be thrown out of employment, and his in- 
fluence and oil production were sufficient to domi- 
nate the situation. After the debts incurred by 
Phillips Brothers were all paid, he devoted the 
major portion of his time and energy to work con- 
nected with religious, educational and political ques- 
tions, rather than to business. His activities and 
attainments might therefore be placed under the 
three heads of religion, politics and business, and 
he considered his accomplishments in the political 
field secondary to those in the religious field, 
and his business attainments of less importance 
than his political attainments. His political career 
was brilliant, and its influence far-reaching. He 
first came into prominent political notice in 1880. 



28 THE CHURCH OF CHRIST 

General Garfield* was probably his most intimate 
personal friend, and when Garfield was nominated 
for President, Mr. Phillips laid aside his business, 
and devoted his entire time to the canvass. He 
conceived, planned and assisted in bringing out the 
Republican text-book used so extensively in that 
campaign, the first campaign text-book ever pub- 
lished, but which has since become a prominent 
feature in the campaigns of both parties. He was 
given credit for the organization of the party in 
Indiana, which carried the State for the Republican 
nominee for Governor, and for Garfield. His name 
was repeatedly mentioned and voted for in the Penn- 
sylvania Legislature for the United States Senator- 
ship. While he was not elected he was instrumental 
in securing the election of a Senator favorable to 
the Garfield administration. In 1890 he was nomi- 
nated for Congress, but was defeated owing to the 
presence of two Republican candidates in the field. 
However, in 1892 he was elected to Congress by a 
very substantial plurality, and in 1894 was re-elected 
by a plurality of nearly twelve thousand, larger than 



*Nov. 19, 1911, on the occasion of the eightieth anniversary of 
the birth of James A. Garfield, Mr. Phillips delivered at Hiram, 
O., an address (published in the Garfield number of the bulle- 
tin of Hiram College, of which college Garfield was an alumnus 
and former president) for a twofold purpose : First, to pay a 
final personal tribute to a friend he knew and loved as a 
brother. Second, to clear up some misapprehensions about his 
political, religious and personal history before death removed one 
of the* last competent witnesses. The address will be found 
on page 118 of this volume. 



BIOGRAPHICAL SKETCH 29 

that ever before received by any candidate in the 
Twenty-fifth Pennsylvania District. As soon as he 
was elected to Congress he planned to be appointed 
on the Committee on Labor, a committee at that 
time of comparatively little importance, but which 
he believed was the one on which he could render 
the greatest service. He introduced into the fifty- 
third Congress an important bill authorizing the 
creation of a non-partisan Industrial Commission, 
but was unable to secure its passage, as many Con- 
gressmen thought it was designed to intermeddle 
with their prerogatives, while the head of the power- 
ful and notorious Senatorial clique, which repre- 
sented special interests, frankly told Mr. Phillips 
that it was presumptuous for him, a new member, 
to expect to have such an important bill enacted 
into law, and that members who remain in Congress 
many terms rarely succeeded in passing any impor- 
tant or far-reaching measure. Mr. Phillips again 
introduced his bill in the fifty-fourth Congress, and 
was successful in securing its passage through the 
Senate during the closing hours of the final session. 
President Cleveland refused to sign the bill, stating 
that its provisions would demand careful examina- 
tion on his part, and that it would create important 
offices for his successor to fill. Mr. Phillips had 
spent too much time and energy on his pet measure 
to accept this as a final defeat. Although he was 
no longer a member of Congress, he still had many 
influential friends in both the House and Senate, and 
had through labor organizations and otherwise ere- 



30 THE CHURCH OF CHRIST 

ated a public sentiment strongly favorable to his 
bill, and therefore requested a member of Congress, 
who had previously served with him, to introduce 
the bill for the third time, but its passage, which 
was then brought about, was due largely to his 
own influence and personal effort. The scope of 
the work to be undertaken by this commission can 
best be appreciated by quoting the first three para- 
graphs of the Act, approved June 18, 1898, which 
created the Commission: 

"Sec. 1. Be it enacted by the Senate and House 
of Representatives of the United States of America 
in Congress assembled, That a commission is hereby 
created, to be called the 'Industrial Commission,' 
to be composed as follows: Five members of the 
Senate, to be appointed by the presiding officer 
thereof; five members of the House of Repre- 
sentatives, to be appointed by the Speaker; and nine 
other persons, who shall fairly represent the differ- 
ent industries and employments, to be appointed by 
the President, by and with the advice and consent 
of the Senate. 

"Sec. 2. That it shall be the duty of this com- 
mission to investigate questions pertaining to immi- 
gration, to labor, to agriculture, to manufacturing, 
and to business, and to report to Congress, and to 
suggest such legislation as it may deem best upon 
these subjects. 

"Sec. 3. That it shall furnish such information 
and suggest such laws as may be made a basis for 
uniform legislation by the various States of the 



BIOGRAPHICAL SKETCH 31 

Union, in order to harmonize conflicting interests, 
and to be equitable to the laborer, the employer, 
the producer and the consumer." 

President McKinley appointed Mr. Phillips 
a member of the commission which his bill had cre- 
ated, and he was chosen vice-chairman, and presided 
at most of its meetings. His four years' work on 
this commission represents some of the hardest, most 
painstaking and most unselfish labor of his life. He 
was largely instrumental in holding the commission 
to the purposes for which it was created, and he suc- 
cessfully opposed those who desired to make it a 
junketing commission. In order to more properly 
get his bearings for the great work he had under- 
taken, Mr. Phillips not only consulted an eminent 
authority on constitutional law, but at his own ex- 
pense employed a competent attorney to aid him. 
The sinister and powerful influence exerted by the 
great monopolies, and by the proteges of special 
privilege, made his task most disagreeable, and 
would have driven a less courageous and determined 
man off the commission. He thoroughly believed, 
however, that the work he had undertaken, or a 
similar work by some one else, was absolutely neces- 
sary for the well-being and perpetuity of the nation, 
and that our republic could not continue to exist 
unless proper steps were taken to prevent the 
gulf between the classes and the masses from be- 
coming wider and wider indefinitely. The final 
report of the commission was printed in nine- 
teen volumes, and contains valuable and useful in- 



32 THE CHURCH OF CHRIST 

formation which has been used extensively in for- 
mulating both State and national laws. In addition 
to the report of the commission in which he joined, 
Mr. Phillips filed and had printed in the nineteenth 
volume of the report a supplemental report which 
attracted more attention than the report of the 
commission itself. From his recommendations 
finally came the Bureau of Corporations and the 
United States Department of Commerce and Labor, 
both strong and essential arms of the Government. 

Few men since the establishment of our Gov- 
ernment have accomplished more along the lines of 
constructive legislation than Mr. Phillips accom- 
plished, directly and indirectly, during the four years 
he served in Congress, and the four years he served 
on the Industrial Commission. To-day there is 
no laborer, farmer or independent business man 
within the confines of the United States who is not 
in some measure indebted to Thomas W. Phillips. 
The forces he set in motion will become more and 
more important and potent as the years, the decades 
and the centuries roll away. 

A monumental service rendered to the cause of 
New Testament Christianity by Mr. Phillips was his 
prominent part in launching and financially backing 
the Christian Standard. 

The Christian Publishing Association, formed 
in 1866 at Mr. Thomas Phillips' home in New 
Castle, Pa., consisted of the following fifteen men: 

Thos. W. Phillips, Isaac N. Phillips, Jno. T. 
Phillips, Chas. M. Phillips, A. J. Marion, J. P. Robi- 



BIOGRAPHICAL SKETCH 33 

son, G. W. N. Yost, James A. Garfield, J. H. Jones, 
S. C. Boynton, W. J. Ford, Richard Hawley, Har- 
mon Austin, J. H. Rhodes, Isaac Errett. 

The aim and purpose of the Association was to 
publish a weekly Christian journal that would stead- 
fastly advocate gospel extension by means of asso- 
ciated effort. 

The name adopted for the publication was the 
Christian Standard, which, under the editorship of 
Isaac Errett, was first published in April, 1866, first 
at Alliance, O., later at Cleveland, O., and finally at 
Cincinnati, O. The Christian Standard soon came 
to the place of leadership and influence which it has 
since maintained. 

Through his entire subsequent life, Mr. Phillips 
was a close friend of and an honored contributor to 
the Standard, and no one more than he rejoiced at 
the growth and commanding influence that came to 
the paper as the years went by. 

It would be difficult to enumerate all the bene- 
factions of Thomas W. Phillips, for his life was one 
long act of charity and uplift. With tongue, pen, 
brain, energy and purse, he worked continually for 
the relief of the needy, the comforting of the 
afflicted, the lifting up of the downtrodden, the 
guidance of the wandering and the promotion of 
the best interests, both spiritual and temporal, of 
all those with whom he came in contact. With his 
brothers he built the First Christian Church of New 
Castle, Pa. He aided many of our schools and 
colleges, and without his generous support in making 



34 THE CHURCH OF CHRIST 

up deficits, in all probability Bethany College would 
have closed its doors or passed into other hands 
more than a generation ago. He established minis- 
terial loan funds at Bethany, Hiram, Drake, Chris- 
tian, Phillips and Eugene, which have enabled hun- 
dreds to preach the unsearchable riches of Christ, 
and to carry the gospel tidings to the uttermost 
parts of the earth, who otherwise could not have 
attained their worthy ambitions. The Foreign, 
American, State, District, Church Extension, Minis- 
terial Relief and Benevolent Societies of the Chris- 
tian Church were all special objects of his bounty. 
For many years he supported his boyhood chum, 
his lifelong and intimate friend, William F. Cow- 
den, as a missionary in the Northwest, and to him 
is thus due the establishment of scores of churches 
in Washington and adjoining States, and the placing 
of the work there on a solid basis. He contributed 
liberally of both money and service to the local, 
State and national Y. M. C. A. and Y. W. C. A. 
Simultaneously with the passage of the enabling 
act granting Statehood to Oklahoma, he said to 
E. V. Zollars, former president of Hiram College, 
Hiram, O. : "If you will go out into that new coun- 
try and undertake the establishment of a school, I 
will support you in the undertaking." As a direct 
result of President Zollars' labors, made possible 
only by the financial backing of Mr. Phillips, the 
Oklahoma Christian University was established at 
Enid, Okla. Shortly after the death of Mr. Phil- 
lips the trustees changed the name of Oklahoma 



BIOGRAPHICAL SKETCH 35 

Christian University to Phillips University, thereby 
honoring its real founder and greatest benefactor. 

During the last ten or fifteen years of his life 
he became more and more convinced that there was 
the greatest and most urgent need of "an institution 
that would take care of all who desire to equip 
themselves for definite Christian service, regardless 
of their previous educational advantages." Within 
a few months before his death his long-considered 
plans found their fruition in the Phillips Bible Insti- 
tute, located at Canton, O., "an institution whose 
supreme business it would be to instruct its students 
from the practical side," and which threw its doors 
open for its world-wide work within two months 
after its founder had fulfilled his long, varied and 
eventful life. He firmly believed in the future of 
this Institute and felt certain that it was destined to 
become the greatest of his works. Here his usual 
good judgment did not fail him, for within a few 
months the enrollment at the Institute greatly ex- 
ceeded the most sanguine expectations of its friends. 
His fervent desire to aid worthy students unable to 
enter or complete a regular college course is being 
realized, and, as a result of his wise foresight, many 
hitherto neglected fields are now receiving the 
preached Word. 

During his entire life Mr. Phillips occupied ad- 
vanced positions on all the great questions of his 
day, and while in some respects he was so far in 
advance of the prevailing notions that he appeared 
almost visionary, yet business ethics, social justice 



36 THE CHURCH OF CHRIST 

and religious dogma are steadily progressing to- 
wards the principles that always directed and dom- 
inated his life. His position on any important point 
of issue was usually well-nigh unassailable, because 
he had cultivated the faculty of considering ques- 
tions thoroughly, and from a disinterested view- 
point. With him no legal right could justify a moral 
wrong. Robbery within the law was just as das- 
tardly as, and far more cowardly than, burglary. 
To him civilization was the art of living together 
peaceably, harmoniously, considerately, in human 
society. Needless to say he considered the present 
age more barbarous than civilized. 

Religious organizations and educational insti- 
tutions should, he thought, adopt a policy at least 
abreast of that forced by public sentiment upon 
political parties, otherwise they would be deaf alike 
to the spirit of the age and the spirit of Chris- 
tianity, and he could conceive of no financial or 
other exigency whereby any officer or board would 
be justified in betraying a trust, violating a principle 
or swerving from a course of strictest probity. 

While Thomas W. Phillips was not a man of 
one idea, his success was due in a large measure 
to his ability to concentrate all his thought and 
energy on one line of work until his object was 
accomplished, whether it took one day or a series 
of years, when, as he often said, "he was ready for 
something else next." He was solicitous for the 
welfare of the young and the old, for those near 
and those afar, for people now living and the gen- 



BIOGRAPHICAL SKETCH 37 

erations that will follow them. He endeavored to 
place his benefactions where they would "do the 
greatest good to the greatest number for the longest 
time." Surely his was a life rich in useful service, 
spotless in integrity and most valuable in achieve- 
ment. 



TRIBUTES PAID TO THE LIFE AND WORK 
OF HON. THOMAS W. PHILLIPS 

[Wm. F. Cowden, His Lifelong Companion and 
Confidant] 

THE TRIBUTE OF A FRIEND 

In the death of Thomas W. Phillips a truly 
great man has passed away. I knew him well, and 
therefore loved him much. In youth he was my 
favorite comrade; in manhood, my closest friend; 
and in the serious business of mature life, my wisest 
counselor. 

During my long ministry in New Castle he was 
my most intimate companion. We spent many hours 
together in conference, sometimes concerning the 
affairs of the church, sometimes in the critical study 
of the word of God, and often in heart-to-heart 
talks concerning the greatness of the mystery of 
godliness, and the joys of the great salvation. 

In these never-to-be-forgotten interviews, it 
was a rare privilege to travel with him into the 
realms of profound and sublime thought, where his 
wonderful mind was prone to revel in search for 
hidden treasures of truth. 

As a thinker he was exact, profound, always 
serious, conscientious and devout, whether the prob- 
lem was scientific, commercial, social or religious. 

38 



TRIBUTES TO HIS LIFE 39 

To him all truth was divine, emanating from 
God and leading up to him. He was profoundly 
religious. The secret of the Lord was with him, 
and he had the mind of Christ. This, together 
with his wonderful natural endowments, his untir- 
ing industry, his invincible will, his unswerving 
integrity, his unbounded philanthropy, and his lofty 
ideals, explains his remarkable career. 

He was converted early in life, and promptly 
chose the ministry for his life-work. But God had 
ordained it otherwise. Very early in his ministry 
he met with an almost fatal accident, in which one 
of his lungs was pierced by a broken buggy-shaft, 
leaving him with health so imperiled and voice en- 
feebled that he was forced to abandon both study 
and pulpit. I have heard him many times refer to 
this as the most bitter disappointment of his whole 
life, for in his heart of hearts he believed the gospel 
to be the power of God to save men, and to pro- 
claim it to be the supreme business of the church, 
and the highest calling in the gift of God to man. 

This explains the deep interest he has always 
taken in the training of men for the Christian minis- 
try, and in the support of evangelists and mission- 
aries everywhere. But this gifted young man, 
wounded in body and broken in spirit, was not for- 
gotten. God had ordained for him a wider field 
and a larger service than he himself had chosen. 
Opening up before him resources of great wealth, 
he thrust him suddenly into the midst of a most 
strenuous secular life, where evil men, mad with 



4 o THE CHURCH OF CHRIST 

lust for gain and power, were fighting fiercely for 
the mastery. He seems to have chosen this inno- 
cent, inexperienced young man to teach the frenzied 
world that the power of a godly life, the moral 
precepts of Jesus Christ, are not only compatible 
with, but necessary to, the largest and truest success 
in the secular enterprises. 

Thus Mr. Phillips, utterly inexperienced in the 
ways of the world, and untaught in business sci- 
ence, guided alone by his intuitive sense of right, 
and his unbounded faith in God and his word, 
began his remarkable career. But God was with 
him. He guided him with heavenly wisdom. He 
prospered his business ventures, increased his 
wealth, gave him honor and favor with men, opened 
for him doors of promotion, and set him upon the 
high places of the world's industries. Here he lived 
in the eyes of the world, and his path was as the path 
of the just, shining brighter and brighter unto the 
perfect day. In his business relations with men he 
was distinguished chiefly for the integrity of his 
methods. In his dealings he was not only just, but 
generous; his honesty was proverbial and unchal- 
lenged, and his given word was acceptable currency 
on the Exchange. 

It was soon discovered that his eager pursuit of 
wealth was inspired not by his love for money, but 
by his inordinate love for men. He ascribed to 
money moral and religious values, and sought to 
stamp his own coin with the image and superscrip- 
tion of his Lord. He was the famous "square deal," 



TRIBUTES TO HIS LIFE 41 

incarnate and alive. He hated and avoided tainted 
money. He did not locate his office on Wall Street 
in the fetid atmosphere of the "bullpen," where 
wealthy thieves and gamblers with frantic frenzy 
fought to steal other men's money, but far out in the 
fragrant fields of honest industry, creating wealth 
not for self alone, but for other men as well. 

He was an enthusiastic leader in all great moral 
reforms, and political as well. As a Christian states- 
man in Congress he inaugurated a winning war for 
righteous laws and clean courts, the end of which is 
not yet. 

He was everywhere God's power for good in the 
world, and his life sang into the ears and hearts of 
men the divine love-song of the angels, "Glory to 
God in the highest, and on earth peace and good will 
to men." He loved the church supremely, and its 
care was ever on his heart. He gave to its service 
the very best he had. He loved the house of God, 
and its holy ordinances and solemn worship were his 
chief delight. He was a clear-eyed, far-sighted 
prophet and teacher of God's word, a royal priest 
at his altar and a skilled workman in every depart- 
ment of his service. 

The motto of his life read, "Diligent in business, 
fervent in spirit, serving the Lord." 

Notwithstanding the fearful strain and stress of 
his most strenuous secular life, he took time, not 
only to worship God and be holy himself, but to 
teach others to be holy and to worship God. 

His entire life, both in the church and out, was 



42 THE CHURCH OF CHRIST 

a conclusive demonstration that he loved God su- 
premely and his neighbor as himself. Like one of 
his most eminent predecessors, he fought a good 
fight, he kept the faith, he finished his course, and 
his King has crowned him in glory. Nearly two 
thousand years ago an inspired apostle read his epi- 
taph in his heavenly vision, and his memory is deeply 
engraved on the hearts of his brethren. 

His tired body rests in a sanctified tomb, but his 
tireless soul still lives among men, a powerful force 
for righteousness in the world, an inspiration in the 
hearts and lives of God's people and a large and per- 
petual factor in all the benevolent and evangelistic 
agencies of God's church in the world. He has made 
the world better and the church stronger by his life, 
the noblest work of man and his highest eulogy. 



[E. V. Zollars, President of Phillips University.] 

A GREAT MAN GONE 

A truly great man has gone to his reward. On 
Sunday morning, July 21, T. W. Phillips passed 
away after several years of declining health and 
a somewhat acute illness running through several 
months. He had thoroughly put his house in order. 
His large business, under the management of his 
sons, will run on without being disturbed in any way 
by the passing of its founder, and his benevolent 
plans and purposes will be carried out in letter and 
spirit. His sons, having been long associated with 
him in the business, are qualified by years of experi- 



TRIBUTES TO HIS LIFE 43 

ence to look after all the intricate details of his 
varied business operations, and they thoroughly 
understand his plans and purposes and are in com- 
plete sympathy with them. 

Owing to the long distance I had to travel, I did 
not reach New Castle until a few hours after the 
funeral services were over, but I was much im- 
pressed with the description given me by one who 
was present. The body lay in state in the great 
Christian Church of New Castle for an hour or 
more before the funeral services, during which time 
fully eight thousand of his neighbors and friends 
passed through to gaze upon the features of the one 
they tenderly loved. Few men have been held in 
such high esteem by their own townsmen as was T. 
W. Phillips. The newspapers announced his death 
in great headlines stating that the first citizen of the 
city had passed away. Many from a distance who 
had known and loved him were present at the fu- 
neral to do honor to his memory. There were no 
symbols of mourning displayed. The family ap- 
peared in the habiliments of any ordinary church ser- 
vice, as if to say, "Our loved one is not lost to us. 
Why should we mourn? His great work will move 
forward without interruption, and his plans will be 
carried out with the same fidelity as if executed by 
his own hand." Death, after all, is a mere punctua- 
tion mark in the story of the true Christian man, and 
T. W. Phillips deserved the title of "true Christian'' 
if any man ever did. This, I feel sure, is the judg- 
ment of those who knew him best. 



44 THE CHURCH OF CHRIST 

The pioneers in our great religious movement 
have passed away and but few of the second genera- 
tion linger with us, but in the death of T. W. Phillips 
we have witnessed the passing of one of the grandest 
men our great Restoration movement ever pro- 
duced. He had few equals and perhaps no superiors 
among us as a people, all things considered. Some 
may have excelled him in one particular field of 
endeavor. We have produced great preachers, 
great teachers, great writers, great statesmen, great 
financiers, but he, as no other man among us, rose to 
a high level in all these fields of endeavor. 

In his early days it was his ardent desire to be- 
come a preacher, and he entered upon this work and 
showed marked pulpit power until compelled by 
physical necessity to leave the pulpit. 

He then entered upon a business career which 
shows a record of continuous success of marked 
dimensions. His methods were characterized by the 
most rigid honesty and integrity. No tainted dollars 
ever soiled his hands and he was the implacable foe 
of those dishonest practices that have enabled some 
of the great corporations to reap immense profits by 
legalized forms of robbery or by dishonest processes 
in evasion of the law. He was one of the few inde- 
pendent oil producers that succeeded in a large way, 
and his great fortune was built up, not at the expense 
of or upon the ruin of his competitors or by the sale 
of stocks of fictitious values, but by the production 
and sale of oil and gas, sometimes, however, being 
compelled to pay immense tribute to exacting and 



TRIBUTES TO HIS LIFE 45 

unscrupulous monopoly. T. W. Phillips presents a 
striking example of the successful Christian business 
man. As measured by results, he is one of the half- 
dozen most successful business men that have ap- 
peared among us in the entire history of the move- 
ment. 

Notwithstanding his immense business enter- 
prises, he always took a deep interest in politics, and 
especially in all questions that affected the welfare of 
the laboring classes. In all his history as a business 
man and a politician he has manifested the deepest 
interest in the fortunes of the workingman. Having 
certain measures in mind that he believed would be 
of great economic benefit to the country and especial- 
ly to the laboring classes, he ran for Congress, was 
elected, and served, if my memory is not at fault, 
two terms in the lower house. In the fifty-third Con- 
gress he introduced what is known as the United 
States Industrial Bill, which was enacted into law, 
and in the fifty-fourth Congress he was appointed 
chairman of the Labor Committee. After his bill be- 
came a law and the Industrial Commission was 
formed, Mr. Phillips, at the solicitation of President 
McKinley, became a member of the Commission and 
acted as its vice-chairman. For three and a half years 
the committee made searching inquiry concerning 
corporations and trusts, labor and agriculture, which 
led to the creation of the Department of Commerce 
and Labor. Mr. Phillips, in addition to the volumi- 
nous report of the committee, made a supplementary 
report, radical and far-reaching in its nature, con- 



46 THE CHURCH OF CHRIST 

cerning publicity and examination of corporations, 
and his suggestions resulted in the formation of the 
Bureau of Corporations. It will be seen that the 
political career of T. W. Phillips, although compar- 
atively brief, resulted in great achievement. He was 
never a figurehead in anything with which he was 
associated, but was always an active force of vital 
importance. In the Garfield campaign he took a 
prominent part, especially in Indiana, and to him is 
due, perhaps more than to any other one man, the 
election of Mr. Garfield. 

It is a remarkable fact that as busy a man as T. 
W. Phillips should achieve marked success as a 
writer, but such is the fact. His articles, principally 
upon religious topics, are marked by strength, clear- 
ness, originality and Scripturalness. He was a mas- 
ter of good English, his sentences abounding in 
words of Anglo-Saxon origin which added much to 
the forcefulness of his style. His great book, "The 
Church of Christ, by a Layman," is characterized 
by its very clean presentation of the church of Christ 
as presented in the New Testament, and constitutes 
the most valuable work on that subject outside of the 
inspired records. It is now used as a text-book in 
several colleges, and the time is not distant when no 
ministerial course in any of our schools will be con- 
sidered complete that does not embrace this work. 
It has been translated into Chinese, Japanese, Hin- 
du and, if I mistake not, into French and Spanish. 

As a benevolent giver T. W. Phillips was a 
model. As a man of broad sympathies, as a lover 



TRIBUTES TO HIS LIFE 47 

of men, aside from any and all adventitious circum- 
stances, no cause that had for its object the good of 
men appealed to him in vain. In his last illness, 
when really too sick to think seriously of anything, 
one would suppose, he expressed a desire (unsolic- 
ited) to help in the creation of playgrounds for the 
children of his own city, that they might have a 
happy and healthy outdoor life. 

T. W. Phillips was peculiarly active as a friend 
of education. He appreciated the value of our col- 
leges as few men did. He was one of the largest 
early benefactors of Bethany College, and one of 
his latest benefactions was a liberal gift to Bethany, 
amounting, if I am correctly informed, to $30,000. 
Many of our colleges have enjoyed the benefits of 
his generous donations in the form of loan funds 
and gifts for endowment and building purposes. To 
Bethany and Hiram in particular his hand has been 
open in times of financial stress. 

T. W. Phillips was the virtual founder of Okla- 
homa Christian University.* In June, 1906, the 
writer met him at Hiram, O., during the Commence- 
ment season. He recognized the importance and 
the needs of the great and growing middle South- 
west. Quick to discern crisis periods, he saw that 
the opportune moment had come for the planting of 
a Christian school in a region destined to be the 
most densely populated of any in the United States. 
The enabling act granting Statehood to Oklahoma 

*Name since changed to Phillips University. 



48 THE CHURCH OF CHRIST 

was passed the very day we had our conversation, 
and he said to me, "Go out to the new State and 
talk to the people about the establishment of a 
school, and I will stand behind you." This made 
the enterprise possible; this stimulated the people to 
attempt what otherwise they would not have had 
the vision or courage to undertake. This called out 
gifts from the city of Enid and from individuals 
that have given us a plant worth $150,000, and have 
enabled us to support a growing school through five 
years of successful history. More than a year ago 
Bro. Phillips informed me that he had left $25,000 
to the school in his will, which he made operative by 
paying us a sum equivalent to the interest on the 
bequest since September last. He also has given us 
a loan fund of $5,000. His last act was to estab- 
lish at Canton, O., the Phillips Bible Institute for 
the teaching of normal methods in the Sunday-school 
and church work and the training of "lay preach- 
ers." This work is in connection with the great 
church to which P. H. Welshimer ministers. It is 
to be hoped that this work will realize the vision of 
its great benefactor. 

If I were called upon to give the keynote in the 
life of T. W. Phillips, I would say: Unselfish love 
for universal humanity, regardless of all caste or 
class distinctions, begotten by the love and inspired 
by the principles of the Master he served. His pass- 
ing seems to leave a large empty place in our hearts, 
but we are rich in the splendid legacy of service 
which he has left us. 



TRIBUTES TO HIS LIFE 49 

[David T. Jonas, City Editor of the Pittsburgh 
Leader.] 

AN HONEST MAN 

Thomas W. Phillips is dead — his monument 
need not be of marble or bronze. 

The good men do does live after them, despite 
the contrary view of the pessimist. 

Thomas W. Phillips' memory will be made en- 
during in the lives of young men helped on in their 
battle for education, in the lives redeemed by these 
men as they broadened into God's ministry. 

His memory will live in the children of men who 
died on battlefields, to whose mothers he was pro- 
tector and provider during the days of darkness and 
civil strife. 

He will live in the memory of parents, the lives 
of whose children he saved by his unstinted philan- 
thropy. 

So long as the hospital at New Castle remains 
a haven for the sick and injured, so long as the 
Y. M. C. A. stands as a Christian educator, this 
unostentatious man of God must be remembered. 

So long as honest statesmen and students of 
political economy plead for the equality of man, 
this noble man will not be forgotten as one of the 
first to begin the battle. 

He will be remembered as the millionaire who 
stood in Congress, and in one of the most remark- 
able speeches in the history of the House pleaded 
for the rights of the masses. 



5 o THE CHURCH OF CHRIST 

He must be remembered as the king of oil pro- 
ducers who refused to profit by a shut-down move- 
ment unless the men — the workers — were given 
their share of the profits. 

Above all, he will be remembered and referred 
to as an honest man — the noblest work of God. 

There need be no shaft erected to the memory 
of Thomas W. Phillips. He lives and will live in 
the hearts and minds of future generations — the im- 
press of his sturdy character, his rugged honesty, his 
kindly nature, his genuine philanthropy is indelibly 
fixed upon the community he so signally honored, 
but which I have often felt failed as signally to do 
him the honor due him. 

New Castle does well to mourn his death. He 
was her foremost citizen. The State does well to 
mourn his taking off. He was one of the first to 
demand better things of its servants, and he was just 
beginning to see the fruits of his labors when he 
closed his eyes in eternal sleep. The nation does 
well to mourn its loss; he was an example of what 
can be wrought by one born in poverty, but who has 
ever before him the right at any cost. 

Gone ! yes, but to the mansion prepared for him 
and assured of the "Well done, thou good and faith- 
ful servant!" promised by the Master he loved, the 
Master whose life on earth he sought to emulate, 
whose teachings were his rule of action and in whom 
he had the sublimest faith. 



TRIBUTES TO HIS LIFE 51 

[T. E. Cramblet, President of Bethany College.] 
OUR FIRST GREAT GIVER 

Thomas W. Phillips was one of the very great- 
est men our brotherhood has produced. His great- 
ness of mind and soul manifested itself in all the 
activities of his useful life. Denied the joy of real- 
izing the dream of his youth, to become a preacher 
of the Word, he devoted his efforts toward helping 
others to prepare themselves for this high calling. 
How well he succeeded in this, hundreds of our con- 
secrated young ministers can bear witness. He be- 
lieved in his fellow-men, and especially in the power 
of the individual life when consecrated and trained 
by painstaking education. Often the writer has 
heard him declare that he found it more to his lik- 
ing to invest his money in men, both in preparing 
them for service and in supporting them for work 
in advancing the interest of the kingdom, than in 
brick and mortar. And yet he did not turn a deaf 
ear to these calls for material things, as the beau- 
tiful church edifice in his city and the commodious 
Phillips Hall, the home of young ladies at Bethany 
College, abundantly testify. 

For more than forty years Bro. Phillips was a 
faithful trustee of Bethany College, and he loved 
the institution and its work with a devotion charac- 
teristic of his great mind and heart. His total gifts 
to the college can not be told, but they are known to 
exceed $120,000. Almost half of this amount was 
given during the writer's administration and at his 



52 THE CHURCH OF CHRIST 

personal solicitations. He did not give in response 
to every appeal, but he did always give respectful 
hearing to every good cause. The last time I saw 
him in the flesh was in May, when he attended a 
meeting of the Executive Committee of our Board 
of Trustees in Pittsburgh. At that time he gave 
$700 to assist in a special fund we were raising. At 
the last Commencement season, when we were need- 
ing an addition to our Phillips Loan Fund, he sent 
us $550. This fund, established by him to assist 
worthy young men in their preparation for the min- 
istry, was very dear to his heart. He gave to it 
something over $10,000. Nearly three hundred 
young men at Bethany have received loans from this 
fund during the past twenty years, and it is safe to 
say that many of these young men would have been 
compelled to give up their preparation had it not 
been for the timely assistance this fund offered. 
Money is loaned from the Phillips Loan Fund to 
worthy young ministerial students, and does not be- 
come due until one or two years after the student 
leaves college. No interest is charged until the 
student completes his education. 

One of Bro. Phillips' recent and timely gifts to 
Bethany was $30,000 for the endowment of the 
Thomas W. Phillips Bible Chair. This gift was 
made on New Year's Day, 19 10. This money was 
accepted by the trustees of the college on condition 
that no one should ever be permitted to occupy the 
chair who disbelieves in either the miraculous birth, 
the divinity or the resurrection of Jesus. 



TRIBUTES TO HIS LIFE 53 

As already stated, Phillips Hall, the comfortable 
home for young ladies at Bethany, is also a gift from 
Bro. Phillips. This is a building with forty rooms, 
and was built twenty-one years ago at a cost of 
$20,000. 

It is perhaps not too much to say that Bethany 
owes her very life to the beneficence of this good 
man. He was the first "princely giver" among us. 
In recent years he has been joined by Oglebay, 
Cochran, Oliver, Main, Long and others, and the 
institution which he so often and so generously 
assisted, and over which he watched with such solic- 
itous love and care, has at last come into her own. 

The writer counted Bro. Phillips among his 
truest and best friends. With profound gratitude 
he remembers the wise counsel, the generous assist- 
ance and the unwearied attention which this prince 
among men was always ready to give to the claims 
of Bethany College. 



[E. B. Wakefield, Professor in Hiram College.] 
A MAN OF STERLING WORTH 

We are gathered to pay tribute to a large man. 
Thomas W. Phillips was great in business. He 
began life empty-handed. He gained wealth not by 
trickery or accident, though chance is something of 
an element in all business. He studied conditions, 
he was a good thinker, he had unusually good judg- 
ment. And he had courage : he dared to do things. 

He was great in misfortune. Weak men give 



54 THE CHURCH OF CHRIST 

up and never rise from disaster. But men who 
climb high mountains find that sometimes they must 
go down into deep valleys; and the men who reach 
the top are those who have the courage to go down 
and still go on. Bro. Phillips went on; and in his 
day of success he met old obligations so fairly and 
honorably that he made us proud. 

He was great in politics. He once told me that 
Garfield got him into politics — as he undoubtedly 
did. His love for the General and his great desire 
for his success first called him to this field. But 
here, as everywhere, his judgment was good; and 
no man was more trusted by Garfield than the man 
whose form lies sleeping here. His political life 
was never his main life, but his influence told for 
good to the nation. He stood for things that were 
open and honest. He helped to establish safeguards 
in the interest of the defenseless weak against the 
rapacious strong, and made a large contribution to 
the larger liberty and equality of our people. 

He was greatest as a Christian. He was born 
to a Christian home, and he never got away from it. 
His fidelity was splendid. Amid all his cares he 
never forgot the church. Amid all his varied asso- 
ciates I could name preachers who stood as his clos- 
est and choicest friends. His heart and his hand 
always went out to the work of Christian education. 
He was truly philanthropic, and he felt that the best, 
and, in fact, the only, way to get sin and sorrow out 
of the heart of the world was to get the gospel of 
Christ home to it. So he greatly desired that preach- 



TRIBUTES TO HIS LIFE 55 

ers, real preachers, should be trained and sent forth 
to work. 

But he wanted them to be men of faith. He 
was no bigot; he was really broad of view, but he 
held fast to the message in the Book. He believed 
in something positive. Once he remarked to me that 
we couldn't afford to have our hopes of immortality 
rest upon statements that were made vague and 
uncertain. 

So he stood, and lived, and died. He served his 
day and generation well. But more — he set in mo- 
tion such influences that, long after his grave is green 
and his memory may be forgotten, he will still be 
living in the world, and serving generations yet 
unborn. 



[David Jamison, Cashier of the Citizens National 
Bank of New Castle.] 

A MAN OF INHERENT HONESTY 

I knew the Hon. Thomas W. Phillips as rew 
men know others. He had more force and deter- 
mination, more justness and generosity, and more 
gentlemanly kindness, than any man I have ever 
known. His knowledge of commercial conditions 
was such, and his mastery of the forces of business 
such, that making money seemed easy to him. I be- 
lieve he was absolutely honest, not honest because 
honesty is the best policy, not honest because of hope 
of reward here or hereafter for being so, or fear 
of punishment if not so, but so honest as neither to 



56 THE CHURCH OF CHRIST 

need nor tolerate reason or motive for his conduct. 
Every just debt to him was a debt of honor. If all 
men were like him, the statute of limitations might 
as well never have been passed. At one time in his 
life it offered to absolve him from many thousands 
of debts, but he declined the offer, and paid the out- 
lawed debts, many of them debts on which he was 
only surety. In his dealings with men, no man ever 
went hence with a clearer score. Surely this is what 
counts. 

He loved others and was loved by them; few 
men more. He enjoyed his work and his life as 
successful men may. I think his greatest regret was 
that he could not make the many known and un- 
known to him as comfortable as he was. He did 
more than any man I have known to bring about 
that end. 



[P. H. Welshimer, President of Phillips Bible In- 
stitute.] 

A FACE THAT INSPIRED 

Thirty years ago my mother clipped from the 
Christian Standard a picture of Hon. T. W. Phil- 
lips, which she placed in the scrap-book. As a child, 
in looking over that book, I frequently gazed on 
that picture. Then I did not know I would ever 
have the pleasure of looking into his kindly face 
and hearing his gentle voice. To slip into his home 
and sit at his feet was like treading on holy ground 
to me. 



TRIBUTES TO HIS LIFE 57 

In London an old bookseller who led a most 
beautiful life was asked by a visitor why he was so 
happy. The bookseller took his visitor into a room 
containing a picture of Fredk. Robertson, and said 
that when troubles or storms threatened he always 
gazed on that kindly face and then took another 
grip. A great many have done the same with the 
kindly face of Thomas W. Phillips. He has taught 
people how to live. He has also taught men how to 
die. He loved the gospel and all of its teachings. 



[M. L. Pierce, Chancellor of Phillips Bible Insti- 
tute.] 

PHILLIPS BIBLE INSTITUTE 

Thos. W. Phillips was the greatest friend of 
Christian education that has ever been identified 
with the disciples of Christ. He believed in the col- 
leges. During our conferences at New Castle, he 
seemed more gratified with the aid he had given 
them than with any of his other enterprises. He, 
however, had seen for several years that there was 
a great unoccupied field in our educational system. 
There were hundreds of young men and women who 
desired to prepare themselves for Christian service, 
for whom a college training was an impossibility. 
Furthermore, there were hundreds of church officers 
and Bible-school workers who were anxious to get 
assistance for their work, but did not know which 
way to turn to find aid — it was not to be found. 

Phillips Bible Institute was founded on the defi- 



58 THE CHURCH OF CHRIST 

nite plan that Bro. Phillips had worked out. Our 
announcement, for which we have received so many 
splendid commendations, is but a mirror reflecting 
his thoughts and ideas. For every man that grad- 
uates from our colleges there are three or four 
churches waiting for his ministry — churches that 
have good financial support and positions of influ- 
ence. The rural and village churches, even when 
they pay as well, are not to be supplied. Bro. Phil- 
lips saw this. His thought was to establish an insti- 
tute that will quickly and adequately prepare men to 
go to these fields. We do not need less college grad- 
uates, but more; yet, even allowing that the present 
number be doubled, it will still be only a small per 
cent, of what we need — yes, must have — if we as a 
people are to go forward or to keep the churches 
manned that we have already established. 

Again, Bro. Phillips had in mind the establishing 
of an institution in which the literature of our own 
people should have pre-eminent position. We have 
a message for the Christian world. It has been set 
forth in a series of timely volumes. These were to 
be the text and reference books for the various 
courses. According to his thought, the world could 
not be attracted to our plea unless there were an 
army of people to give the world an intelligent con- 
ception of it. We all know that the drift away from 
these things has been unusually persistent during the 
past ten or fifteen years. One of the best known 
preachers in Ohio prides himself on the fact that he 
knows nothing of our history or plea. Another min- 



TRIBUTES TO HIS LIFE 59 

ister recently told us that the only message in the 
New Testament worth while was the social message, 
while still another said that he cared nothing about 
the doctrine of the church. No man among us knew 
these conditions better than Thos. W. Phillips. 

Bro. Phillips considered the launching of this 
Institute the greatest spiritual accomplishment of his 
life. The hundreds of commendations that came 
from his brethren were read to him by his family. 
Chalmers McPherson summed up this response in 
these words: "The big heart of a big brotherhood is 
with you." The knowledge of this fact brought joy 
and satisfaction to him during the closing hours of 
his life. 

Bro. Phillips didn't want to die. He said there 
yet remained so much that he wanted to do, but a 
man with a heart and mind so occupied with the ad- 
vancement of the kingdom would never have been 
ready to die. He would never have found the end 
of his good work. He died with the knowledge that 
his good works were not to end with his life, for in 
all his various enterprises he has had the advice and 
co-operation of his family, and they shall perpetuate 
the work he has begun. 



[S. W. Dana, Attorney of New Castle, Pa.] 

HIS GOODNESS CHARMED 

I knew him intimately for fifty years. I doubt 
whether there is now living here any one that had so 
much knowledge of the greatness of his character. 



60 THE CHURCH OF CHRIST 

He was a very extraordinary man, however one may 
regard him. He appeared best to me in the even- 
ing rides I often had with him, when, in conversa- 
tions on all conceivable subjects, he showed the full- 
ness of his intelligence, and gave me deeper views of 
his mind and heart. It was his goodness and not 
his greatness that most appeared and most charmed 
me. Though at the age when most men retire, he 
was still young and in the midst of his activities and 
usefulness. He has gone to his reward; and we are 
deeply sensible of our loss. But the many and 
great influences of his life here will go on. 



[Earle Wilfley, His Former Pastor.] 
HE MADE MEN BETTER 

Thos. W. Phillips was a man with many precious 
gifts. One of the greatest was that he was always 
true to himself. In business activities he made 
every business man he came in contact with better 
for having dealt with him. His word was as good 
as his bond. He did not know the meaning of 
fickleness in any transaction. A great many men do 
little things and make them look spectacular, but Mr. 
Phillips did big things and made them appear like 
little things. As an author he wrote to occupy his 
spare time. It was just a sample of the greatness of 
the man, who did things in such a simple manner. 

Bro. Phillips was a man of great business ability, 
but was never too busy to receive his friends. In 
this community let me say this of Bro. Phillips, 



TRIBUTES TO HIS LIFE 61 

that he was a Christian and all that he did was done 
in a Christian spirit. He would talk to me of his 
business affairs, and it infatuated me to have him 
tell about the panic of 1873. But he seldom dwelt 
long upon the affairs of the past, but looked toward 
the future. His sympathies went out to all. This 
church is the result of his work and teachings. He 
is not dead, but sleepeth. Over yonder he is with 
Garfield and the other loved ones who now dwell 
in the mansions on high. 



[P. Y. Pendleton, His Pastor at the Time of His 
Death.] 

A MAN WHO LOVED THE BODIES, MINDS, 

SOULS AND LIBERTIES OF HIS 

FELLOW-MEN 

We are to-day reminded of a passage from the 
Bible which runs thus: "We know that we have 
passed from death unto life because we love the 
brethren." 

Some sixty-two years ago T. W. Phillips thus 
passed from death unto life, and the seal and evi- 
dence of his conversion has been unfailing love, nay, 
rather, the full-rounded amplitude of his love. 

He loved the bodies of men. As witness of this 
fact consider the two million barrels of oil which he 
had set aside for the support of the workmen at that 
time of the "shut in" when they decided to produce 
no more oil for a season. Witness also the hard 
times in New Castle when he set his own bank ac- 



62 THE CHURCH OF CHRIST 

count at the disposal of the committee, that during 
his absence from the city no poor man need go 
unwarmed for lack of coal. 

He loved the minds of men. As witness of this 
fact look on these representatives of our colleges 
here on the platform because their institutions were 
the beneficiaries of his bounty. Bethany and Hiram, 
and Oklahoma University and Drake and Phillips 
Institute have all participated in the financial fruits 
of his industry. But not only the institutions, the 
very student body in these seats of learning has been 
helped by his hand. He has loan funds in them all, 
which enable the less fortunate to prosecute their 
studies, when, if not thus assisted, they would have 
to discontinue, to earn their livelihood. The loan 
fund at Bethany alone has aided 270 students to 
finish their courses without interruption. 

Many show a one-sided, partial love for human- 
ity. There are those who build libraries, or endow 
colleges, etc., but confine their gifts to one line of 
benevolence, but Bro. Phillips' heart was as broad 
in its sympathies as the needs of the race. He loved 
the bodies and the minds and also the souls of men. 
As a witness of this fact we have this magnificent 
temple for the worship of God which he and his 
brothers erected in this city for the benefit of the 
spiritual condition of its citizens. Again, we find 
his pen busy preaching the blessed gospel to the 
ends of the earth in that masterly work, u The 
Church of Christ." And in his conception and 
imagination of the Brotherhood movement among 



TRIBUTES TO HIS LIFE 63 

our men, he planned larger things for the kingdom 
of God. He was a liberal contributor to every 
branch of mission work, and rejoiced in the exten- 
sion of peace on earth through the advancement of 
the kingdom of Christ. 

Surely it would be hard in our day to parallel a 
love like this, but it did not end even in this trinity 
of expression, for Bro. Phillips also loved the liber- 
ties of men. As a statesman he was the pioneer in 
that branch of legislation which tends to protect the 
rights of the individual against the encroachments 
of the trusts. His struggles in Congress for the 
appointment of the Labor Commission form a page 
of sublime history of which this nation may well be 
proud. 

God is love, and those who love thus broadly 
must enter into the plans and purposes of God. Bro. 
Phillips, therefore, as might be expected, lived in 
advance of his time. The religious, social and polit- 
ical principles which he espoused years ago are com- 
ing slowly into fashion now, but were looked on 
with suspicion and discredit when he became, in his 
young manhood, an ardent advocate of them. 

In conclusion let us say that if he loved broadly 
he also loved tenderly, and the narrow circle of this 
little congregation was also dear to him. He loved 
to teach and minister here among his own. At the 
last service which he attended in this house he pre- 
sided over the Lord's table and enriched us with 
some of those beautiful thoughts which were con- 
stantly scintillating from his mind when he spoke to 



64 THE CHURCH OF CHRIST 

us on God's day. He loved the assembly of God's 
people, and it seems, somehow, touchingly fitting 
that at the very hour when up in health he would 
have met with us here, he was called of God to the 
meeting of the saints on high, to that face-to-face 
communion which needs no longer symbol or em- 
blem, but is the substance of that of which we 
mortals know as yet only the shadow. 



RESOLUTIONS ADOPTED BY THE BOARD OF 

DIRECTORS OF THE PURE OIL CO., 

PHILADELPHIA, PA. 

At a meeting of the Board of Directors of the 
Pure Oil Company held Sept. 25, 19 12, the follow- 
ing memorial was unanimously adopted: 

Whereas, Our honored and admired friend and 
co-worker, Hon. Thomas W. Phillips, having 
passed from the scene of his earthly labors on July 
21, 19 1 2, be it resolved: 

That we realize the inadequacy of words to con- 
vey a semblance of the expression of our love and 
admiration and belief in him. That we appreciate 
to the fullest how much his strong personality meant 
to the movement which began with the Producers' 
Protective Association and crystallized into the 
Pure Oil Company and its affiliated independent 
companies. It was largely through the great esteem 
in which he was held and because he was one of the 
leaders in the movement to establish pipe-line com- 
panies and refineries independent of Standard Oil 



RESOLUTIONS 6s 

Company control that the people in the oil country 
gave their support to the light for independence. 
We rejoice that he lived to find his faith justified and 
to be assured that the people who followed his ad- 
vice in these matters had abundant reasons to be 
thankful. He was a remarkable man — forceful, 
lovable and gentle, but always strong and firm; 
never pessimistic, but full of a fine faith in his fel- 
low-man which was truly inspiring, giving, as it did, 
to each of us through years of association a feeling 
of close personal friendship. His public services 
were so varied that in the course of time they 
touched the interests of numerous classes, not only 
in the oil country, but in the State and nation. He 
is held in grateful remembrance throughout the oil 
country for the service he rendered the oil-well 
drillers during the great "shut-in" movement of 
1887-88, when he secured the setting aside of the 
profits realized from the sale of two million barrels 
of oil for the drillers forced into idleness by the 
shut-down. 

When a member of Congress he secured origi- 
nal legislation having for its object a better under- 
standing of the relations of capital and labor to the 
end that both should work in greater harmony 
and to mutual profit. This generous helpfulness to 
individuals, churches and institutions of learning 
throughout his whole life caused him to be recog- 
nized as a public benefactor. He was the embodi- 
ment of a vitalizing force that imparted a realizing 
sense of the existence of faith, hope and charity. 



66 THE CHURCH OF CHRIST 

Contact with him was uplifting. He gave himself 
unsparingly to family and friends as well as to the 
community. 

His death has carried sorrow to many, far and 
near. We can but bow to the Higher Will that 
numbers the years of a man's life and who has called 
our elder brother home. 

To his family, with whom we sincerely mourn, 
we extend our deepest sympathy. 



RESOLUTIONS ADOPTED BY THE BOARD OF 
DIRECTORS OF THE CITIZENS NATION- 
AL BANK OF NEW CASTLE, PA. 

At a regular meeting of the Board of Directors 
of the Citizens National Bank of New Castle held 
July 22, 19 1 2, the death of the Hon. Thomas W. 
Phillips, president of the bank, on Sunday, July 21, 
19 1 2, was announced. Whereupon the following 
minute was adopted: 

Death, even though expected, is an event for 
which we are never prepared. It now comes to re- 
move the most conspicuous member of our board, 
him who first proposed the organization of the in- 
stitution, who was the largest subscriber to its stock, 
and who, from the organization of the bank up to 
now, has been its president. 

Mr. Phillips was a splendid specimen of the 
American type of self-made man. Born in this 
county upon a farm owned by him at the time of his 
death, he rose to be not only one of the most promi- 



RESOLUTIONS 67 

nent persons in the communities in which he lived, 
but a conspicuous figure in the nation. He made an 
impression that will no doubt be permanent upon the 
thought of his time. He was an important factor 
in a great change in the current of our national life. 
While a member of the National Congress, he intro- 
duced a bill, and later procured the passage of the 
law creating the Industrial Commission. During 
nearly all of the sessions of this remarkable body 
he was its presiding officer. At the conclusion of 
the work of the commission, the opinions and con- 
clusions of Mr. Phillips were then somewhat more 
advanced and radical than those of many of his 
associates, but are to-day approved bv an undoubted 
majority of his countrymen. 

In political and social problems and in business 
affairs, Mr. Phillips was endowed with, or had de- 
veloped through application, wonderful foresight; 
his great energy and his profound faith in his pre- 
conceptions made almost inevitable the working out 
of the prophecies of his vision. A high sense of 
honor dominated all other motives in the varied 
activities of his life. Many times he demonstrated 
that worldly advancement and preferment were as 
nothing to him compared to the sanction of his sense 
of honor and the approval of his fellow-men. 

Possibly the qualities in our president which most 
affected the community in which he lived and the 
institutions with which he was identified were his 
generosity and liberality. Probably he has given 
away as much money and property as all the rest who 



68 THE CHURCH OF CHRIST 

have lived in New Castle. His nature and his con- 
ception of duty were such that he did not do this 
grudgingly. He did it gladly. He knew the joy of 
giving. The large fortune which the ability and 
energy of the farmer boy accumulated he regarded 
somewhat as a trust, and during the later years of 
his life the unheralded contributions made by him to 
college endowments alone must have amounted to 
the substantial part of his estate. His personal helps 
to individuals were numberless. Like all rich men 
who try to be just and generous, he was occasionally 
imposed upon. Whenever he discovered that he 
had been, his only comment would be that he pre- 
ferred to err, if err he did, on that side. If a charity 
needed support, if a hospital was to be established, 
if a church was to be built, his name, like that of 
him "who loved his fellow-men," led all the rest. 
An instance which will exemplify the benevolent 
nature of this sympathetic man was furnished during 
one of the severe winters when his affairs kept him 
out of New Castle much of the time. Many of the 
mills were idle, and an organization had been 
formed with the purpose of buying coal for those 
who were unable to buy it for themselves. A public 
subscription had been taken up, but the funds raised 
were not sufficient to last more than through the 
first month of the winter. Before leaving the city, 
Mr. Phillips went to the then executive officer of the 
bank and directed that funds from his account should 
be transferred to the coal fund. His order was that 
the coal fund should never be permitted to become 



RESOLUTIONS 69 

empty, and that order was obeyed. The writer of 
these lines well recalls that when he returned to New 
Castle his first inquiry was not as to the prosperity 
of the institution in which he was so largely inter- 
ested. His first question was, "Have you kept 
plenty of money in that coal fund?" He could not 
think of suffering in others without feeling a sense 
of pain. His practical methods of thought brought 
the question of relief home to him as a personal 
duty. In his head was a will of steel. In his breast 
was the heart of a child. A great combination — -the 
sympathy to feel, the determination to act. 

In our relations with Mr. Phillips as directors 
of this bank, most of us for upwards of twenty 
years, we came to value his good advice upon all 
business matters; but men do not, for such a time, 
associate with such a man without the development 
of sentiments which, at a time like this, make the 
sense of personal loss outweigh all other considera- 
tions. We shall lose his wise counsel; but we will 
miss most his genial companionship, his hearty 
handclasp, his unfailing courtesy and his uniform 
good will and kindliness. 

The bank has lost its founder and its head; the 
city has lost its most notable citizen; charity has 
lost its most bountiful giver; the poor, their best 
friend; we, the companionship of, and the associa- 
tion with, a real gentleman — a genial, kindly, gener- 
ous, loving and lovable man. We shall cherish his 
memory while life endures for us. Let us also in 
some measure try to emulate his splendid example. 



INTRODUCTION 



INTRODUCTION 



In presenting this book to the public as a layman, 
we have no apology to offer, as the early Christians 
when they were " scattered abroad went everywhere 
preaching the word." The Young Men's Christian 
Association, of which the writer is a member, the 
Young Women's Christian Association, and the 
Young People's Christian Endeavor Society are all 
doing most effective work for the cause of Christ, yet 
without title, ritualism, or robes. 

In telling the story of Christ's Church we are 
entering a field open to all — not limited to a chosen 
few or confined to a class — for Christian revelation 
was given to all mankind. 

Teachers in the Sunday School, Bible Class, and 
various Christian organizations have made a deep 
and lasting impression upon the world. Jesus 
preached to the multitudes. " The common people 
heard Him gladly " ; a and He said, " The poor have 
the Gospel preached to them." b The apostles and 
evangelists preached to the people, and the people, 
hearing, believed. The inspired history of Christ 
and His religion is adapted to man in all the varied 
walks of life. Even prophecy of Scripture is not 
" of private interpretation." c 

» Mark xii. 37. b Matt. xi. 5. 62 Peter i. 20. 

73 



74 INTRODUCTION 

When Christ was first preached multitudes "gladly 
received the word." If we can not now understand 
as they did then, what God willed, what Christ said, 
and His ambassadors taught, the Christian Scrip- 
tures are not a revelation to man. The will of God 
is plainly revealed, showing all that man is to do, 
to be, to suffer, and enjoy. All Christians, without 
distinction, are called " a royal priesthood," and 
are made " kings and priests unto God," and may 
understand and teach His word. 

The writer, believing that in Christ and His church 
the mystery of life and death is solved and man's duty 
and destiny revealed, deems it most important that 
the teachings of Christ and His ambassadors be 
properly presented to the world. When we observe 
the divided condition of Christendom, we feel as- 
sured that there must be something fundamentally 
wrong in the presentation of Christian truth, because 
parties and sects of Christians, while differing can 
not all be right. 

We are largely creatures of environment. The 
rule is that the child follows the faith of its parents. 
Demonstration of this is seen in both politics and 
religion. If a child's parents are Republicans, the 
child will be a Republican; if Democrats, the child 
will be a Democrat; and so with the various political 
parties, no matter how divergent and contradictory 
in sentiment or principle such parties may be. The 
same is true in religion; a child born of Roman 
Catholic parents becomes a Catholic; of Episcopalian 
parents, becomes an Episcopalian. The same is true 



INTRODUCTION 75 

of the Baptists, Methodists, Presbyterians, and the 
multitude of different denominations; all have ob- 
served these influences of environment which appear 
on every hand; and yet many people believe that 
those who differ from them hold the most untenable 
and absurd views upon social, political, and religious 
subjects. We may well ask the question, Are we fol- 
lowing blindly in opinions or faith because of our 
early training? Recognizing these facts the writer 
decided to reinvestigate his accepted religion, and, if 
possible, to make an original and impartial investiga- 
tion of the subject pertaining to religious truth, con- 
sidering it from the Heathen, the Jewish, and the 
Christian standpoints, the result of which is here 
given. 

It is obvious that several hundred churches, de- 
nominations, sects, and parties in Christendom can 
not all be right. They may all be wrong, but no 
two of them can be right, if Christ's Church was a 
unit and divisions were forbidden by the statement 
11 That there be no divisions among you." a Two 
men can not differ about any fact or truth and both 
be right; about any inspired command and obedience 
to it; about any divine ordinance and its observance, 
about officers under Christ and their duties, and both 
be right, any more than they can differ about the fact 
that the sun shines by day and the moon by night, and 
both be right. It is, therefore, the design of this 
volume to unfold the simple truth in regard to the 
Church of Christ, both in faith and practise. In 

a i Cor. i. 10-13. 



76 INTRODUCTION 

doing this we place emphasis upon the completeness 
of the Christian religion as being adapted to all men 
everywhere and in all time. 

Christianity is a new or an original religion. The 
proffer of absolute pardon to a world lying in sin was 
promised only through Christ. This great fact being 
of such importance, we have passed in review, in the 
order in which they occur, all the cases of forgiveness 
or pardon recorded in the New Testament, com- 
paring one with the other in order to learn if the same 
terms were required of all, if there is one universal 
law of pardon, and if all persons come into Christ's 
Church upon the same terms. We know of no book 
covering this ground, which alone is deemed sufficient 
reason for presenting this volume to the public. 

Again, reasons are given to show that all who come 
into the Church of Christ have the full assurance of 
pardon and acceptance with God. 

Again, the Church of Christ is a complete organi- 
zation, divinely constituted, without any authority 
given to any man or set of men or ecclesiastical body 
to change any of its rites, its officers, or its ordinances. 

Also, the church was a unit, Christians were one 
in Christ, being " complete in him," " There shall be 
one fold and one shepherd." a 

The conclusion shows the superiority of Christ 
and His own infinite greatness in the revolutions He 
wrought in society and the world, 
a John x. 1 6. 



BOOK FIRST 



THE HISTORY OF PARDON 



CHAPTER I 

NEWNESS OF CHRISTIANITY 

Christianity, an Original or New Religion. Adapted to All Man- 
kind. The Only Religion Promising Forgiveness of Sin. New, 
in Promising Eternal Life. New, in Teaching the Fatherhood 
of God. New, in Being Positive. New or Original in that It 
is Missionary. 

Christianity is an original religion. It was not 
handed down by tradition ; it was not the outgrowth 
of human philosophy or reason ; it was not compiled 
from preceding religions, but it was new. 

All the greater religions are historical, whether of 
divine or of human origin, and are to be judged in the 
light of history. Having considered the Pagan, Patri- 
archal, Jewish, and Christian religions, we are assured 
that the facts of history fully justi^v the following 
conclusions : 

First, Christianity is the only religion thus far 
developed in the world that is adapted to all man- 
kind, to every individual, race, and nation. It com- 
mands all that is for the best good of man ; it forbids 
all that is injurious and wrong. It promises all that 
is good, both in the present and in the future. It is 
the one religion that promises the full pardon of sin. 
Of all the recorded Pagan religions there is nothing 
embraced in them looking to or promising the for- 
giveness of past sin. They offered sacrifices to their 
deities to propitiate their anger, to turn away their 
vengeance, and for aid in time of trouble or time of 

79 



80 THE CHURCH OF CHRIST 

war, but nothing in their systems proposed the for- 
giveness of sin. 

Even the Patriarchal and Jewish religions, which 
were the only revealed religions prior to the Christian, 
did not promise complete or full pardon for sin. 
There was a carrying forward of sin under the Jewish 
economy until the promised Messiah should come. 
" There was a remembrance of sins year by year "; 
" sacrifices which can never take away sins." a He 
was " the Lamb of God who taketh away the sin 
of the world." Such wondrous words were never 
spoken of any other being. This new religion lifts 
up the fallen, cleanses the vile, makes the sinful holy. 
" If any man is in Christ, he is a new creature." b 

Second, Christianity is new or original in that it 
directly promises eternal life — an individual, per- 
sonal, immortal spirit clothed with an immortal body. 
The question, asked by Job in the dawn of history, 
" If a man die shall he live again? " c and anxiously 
repeated by the wisest and greatest of earth in suc- 
ceeding ages, remained unanswered until Christ. 
Heathen religions taught the transmigration of souls, 
the embodiment of the human spirit in various ani- 
mals. Their highest idea was that the human spirit 
would finally enter Nirvana or be absorbed in the 
sun, or deity, but they did not teach a personal, indi- 
vidual immortality. 

When we come to the Jewish religion and its legal 
system we do not find the promise of immortality or 
eternal life in the five books of Moses, but in its stead 
we have a chapter of curses and blessings, all tem- 

a Heb. x. 3-1 1. b 2Cor. v. 17. c Job xiv. 14. 



NEWNESS OF CHRISTIANITY Si 

poral, both as to punishment for disobedience and 
reward for obedience. The people were to be blessed 
in basket and in store, in their outgoing and incoming, 
Were to have fruitful seasons, and, in fact, all tem- 
poral blessings were to follow them if they were 
obedient unto the law. If not, they were to be pun- 
ished by war, by famine, by pestilence, by all manner 
of evil on account of disobedience to their prescribed 
law. a In the prophets and in the Psalms there are 
references to life after death, but nowhere in the Old- 
Testament Scriptures is immortality or eternal life 
promised for obedience to any commands therein 
given. Christianity, therefore, alone promises a 
future and an immortal existence. Christ says: "I 
am the way, the truth, and the life. No man cometh 
unto the Father but by me." No one before or since 
claimed the power over life and death. He said, 
" I am the resurrection and the life: he that believeth 
in me tho he were dead yet shall he live, and whoso- 
ever liveth and believeth in me shall never die." 
" I go and prepare a place for you, . . . that where 
I am there ye may be also." " Be thou faithful unto 
death and I will give thee a crown of life." Paul 
says, speaking of this mortal body: "It is sown in 
corruption, it is raised in incorruption ; it is sown in 
weakness, it is raised in power; it is sown a natural 
body, it is raised a spiritual body." b Here, there- 
fore, we have specific and definite existence, a spirit 
clothed with a glorified and immortal body, a won- 
drous revelation when we consider it in contrast with 
all preceding religions. 

aDeuc. xxviii. *> I Cor. zv. 42-57. 



82 THE CHURCH OF CHRIST 

Third, the Christian religion is new or original in 
that it teaches the fatherhood of God and the brother- 
hood of man. There is nothing in heathen religion 
that teaches this relationship. Max Miiller states, 
in his " Chips from a German Workshop," that no 
such word as " mankind " is found in human lan- 
guage before Christ — that there is nothing in lan- 
guage to express the kinship of the race. Before 
Christ it was Egyptian, Mede, Persian, Grecian, 
Roman, Scythian, barbarian, bond and free, but no 
word to express the kinship of man. Paul said, in 
his address on Mars Hill to the Grecian philosophers, 
that " God had made of one blood all nations to dwell 
on the face of the earth." The Grecian people, not- 
withstanding they were the most advanced of all 
others in reason, philosophy, and art, had no word 
in their language to show that they were related to 
any other peoples or nations ; in fact, all other nations 
were considered barbarians by them and so called. 
Christ says: " Neither knoweth any man the Father, 
save the Son, and he to whomsoever the Son will 
reveal Him." a He was the first on earth who taught 
to pray, " Our Father who art in heaven." The 
Christian Scriptures everywhere bear testimony to 
the fatherhood of God, and exalt believers by call- 
ing them sons and daughters of the Lord Almighty, 
" heirs of God and joint heirs with Christ." 
Other religions require priests, sacrifice, ceremony 
" in temples made with hands," b but individual 
Christians are both " a temple of God," c and " a 
royal priesthood," " an holy priesthood to offer up 
spiritual sacrifices, acceptable to God, by Jesus 
a Matt. xi. 27. b Acts xvii. 24. c 1 Cor. iii. 16 ; 2 Cor. vi. 16. 






NEWNESS OF CHRISTIANITY 83 

Christ," a and these Christians have access to God 
anywhere on sea or land. 

Fourth, the Christian religion alone teaches humil- 
ity as the road to greatness. Christ says: " He that 
is greatest among you shall be your servant." From 
that time on the greatest of earth have been the great- 
est servants. " He that shall humble himself shall be 
exalted." 

Fifth, the Christian religion is original in that it 
is positive. Other philosophies and religions were 
negative. Jesus said thou shalt, they said thou shalt 
not. He, while restraining wrong, taught active 
goodness. He says: " Every tree that bringeth not 
forth good fruit is hewn down and cast into the 
fire." Man must bear fruit. " By their fruits ye 
shall know them." By restraining all that is evil or 
sinful in man he could not be made positively good. 
He must do good in order to be good. Like a fruit- 
less tree a man may be negatively good in society, or 
selfishly exclude himself from it, yet he, according to 
Christ, is only fit for the ax and the fire. Instead of 
the injunction " Oppress not the widow and the 
fatherless," the command is to " visit the fatherless 
and widows in their affliction." While caring for 
such, no one would injure them. So along all lines of 
duty, while engaged in benefiting others, no one will 
wrong them. While blessing, they can not curse. Do 
unto others as you would have them do unto you 
banishes all moral wrong as light banishes darkness. 
And Jesus says, " Let your light shine." 

All the lessons taught by Jesus in His parables are 
positive. The miracles of Jesus were all character- 
a 1 Peter ii. 5-9. 



84 THE CHURCH OF CHRIST 

ized by positive good. On earth He " went about 
doing good," and in the final judgment He says, " In- 
asmuch as ye did it unto one of these my brethren, 
even these least, ye did it unto me." a 

Sixth, Christianity goes beyond all preceding law 
and religion in that its author makes the intent to com- 
mit sin a crime and lust a sin, b and in that He teaches 
" on earth peace among men." The religion of Jesus 
is original in its entire sweep, in its facts, precepts, 
and promises, in not resenting wrong and in doing 
good to enemies. It required the death of its Founder 
for its completion. It is the only religion that has a 
Gethsemane and a Calvary on the road to life, and 
that embraces the entire duty and destiny of man. 

Seventh, the Christian religion is new or original in 
that it is missionary. 

J. Freeman Clark, in his book entitled " Ten Great 
Religions," states his conclusions as follows: " All the 
great religions of the world, except Christianity, are 
ethnic religions or religions limited to a single nation 
or race. Christianity alone is the religion of all 
races. The religions of Persia, Egypt, Greece, Rome, 
and Scandinavia have come to an end, having shared 
the fate of the national civilization of which each was 
a part. The religions of China, Islam, Buddha, and 
Judea have all been arrested and remain unchanged 
and seemingly unchangeable. Like great vessels an- 
chored in a stream, the current of time flows past 
them and each year they are further behind the spirit 
of the age and less in harmony with its demands. 
Christianity alone of all religions seems to possess the 
a Matt. xxv. 40. bMatt. v. 21-28. 



NEWNESS OF CHRISTIANITY 85 

power of keeping abreast with the advancing civiliza- 
tion of the world. . . . It alone of all the religions of 
mankind has been capable of accompanying man in 
his progress from evil to good, from good to better." 
The heathen religions being ethnical or national, 
were not missionary. Nor was the Jewish religion 
missionary. In the fifteen hundred years of its his- 
tory we do not find that the Jews converted to their 
religion a village, town, or city, much less a nation. 
It is true they made some proselytes, but the Jewish 
system of religion was restricted to Israel as a nation. 
They were nowhere commanded to become a mission- 
ary people or to convert other nations to their religion. 
The Jewish religion was added to the former cove- 
nant and was designed at its consummation to bring 
the Messiah to the world. Its prophecies foretold 
and its prophets pointed out the coming One. It was 
said, speaking of certain kings: "And in the days of 
those kings shall the God of heaven set up a kingdom, 
which shall never be destroyed." a Isaiah, in speaking 
of the Messiah to come, said: " The government shall 
be upon his shoulder, and his name shall be called 
Wonderful, Counselor, the Mighty God, the Ever- 
lasting Father, the Prince of Peace." b In fulfilment 
of these and many other prophecies, Christ came in 
the fulness of time and established a reign of universal 
love, of mercy and forgiveness, which has been in the 
world and swayed its destiny for nineteen hundred 
years, blessing and cheering the living, comforting the 
dying, and giving the hope of eternal life beyond 
the grave. 

a Dan. ii. 44. b Isa. ix. 6. 



CHAPTER II 

THE KINGDOM OF HEAVEN 

The Desire of Life and Happiness Deeply Implanted in the Human 
Heart. Jesus Came According to Prophecy to Establish a 
Kingdom. Introduced by John the Baptist. First Case of 
Gentile Healing. Rejection of the Jews. First Record of 
Pardon. Apostles Sent Forth. Second Record of Pardon. 
Healing on the Sabbath. Prophecy Regarding the Gentiles. 
The Kingdom. Second Case of Gentile Healing. 

The most important subject for human considera- 
tion is existence, being, life, " For what shall a man 
be profited if he shall gain the whole world and for- 
feit his life? or what shall a man give in exchange 
for his life? " a All sane persons do their utmost to 
perpetuate their existence and to secure the greatest 
good attainable in this life. If there be life beyond 
— a life that shall not be measured by years but by 
an eternal future — the happiness or misery of which 
is governed by actions here, the subject demands 
our most profound attention. 

The desire of life and happiness is deeply im- 
planted in the human heart. The laws governing 
natural or temporal life are being studied more and 
more year by year. How shall life be preserved and 
happiness secured are questions of very great mo- 
ment when connected with our present existence. To 
* Mark viii. 36, 37. 



THE KINGDOM OF HEAVEN 87 

secure man's life and liberty and give him the right 
to pursue happiness, governments are established and 
laws are enacted by men. When we look over the 
world and see the vast efforts being put forth in all the 
departments of human industry, science, and inven- 
tion for the present good of the race, to sustain and 
make happy this transient life of less than a century, 
we are startled when we consider the infinite greatness 
of eternal life which lies just beyond. And how in- 
comparably less is the exertion to secure that boon, 
to know " the law of the spirit of " that " life," that 
everlasting felicity may be secured ! Spiritual or eter- 
nal life is greater than the present just in proportion 
to its duration and enjoyment. A wise man therefore 
can not doubt or disbelieve without diligently inquir- 
ing, Is there a life beyond? 

Jesus proposes to purify this life in preparation for 
a life to come. He came, according to preceding 
prophecy, to establish a kingdom. This is called by 
Matthew "The Kingdom of Heaven"; by Mark and 
Luke, "The Kingdom of God." This kingdom was 
announced before Jesus commenced His mission. " In 
those days came John the Baptist, preaching in the 
wilderness of Judea and saying, Repent ye for the 
kingdom of heaven is at hand." He preached the bap- 
tism of repentance for the remission of sins. " Then 
went out to him Jerusalem and all Judea, and all the 
region round about the Jordan, and were baptized of 
him in Jordan confessing their sins." a "And it came 
to pass in those days that Jesus came from Nazareth 
a Matt. iii. 5, 6; Mark i. 4; Luke iii. 3. 



88 THE CHURCH OF CHRIST 

of Galilee and was baptized of John in Jordan. And 
straightway coming up out of the water, he saw the 
heayens opened and the Spirit like a dove descending 
upon him; and there came a voice from heaven say- 
ing, Thou art my beloved Son in whom I am well 
pleased." a Thus briefly does John prepare the way 
of the Lord and introduce to the world the long ex- 
pected Messiah, who is here acknowledged by God 
and anointed by the Holy Spirit. 

Passing over His wondrous temptation and the 
foiling of Satan by the sword of the Spirit, the word 
of God, and also His sermon on the Mount, which 
stands alone among all writings for its union of wis- 
dom, mercy and love, reversing the past and laying 
the foundation for a glorious future, we come to speak 
of His first intimations that we, the Gentiles, are to 
share in the blessings of His heavenly kingdom, to 
have part in His coming reign. This is recorded in 
the eighth chapter of Matthew and is the story of the 
healing of the Roman centurion's servant. The cen- 
turion said unto him : " Lord, my servant lieth at home 
sick of the palsy, grievously tormented. And Jesus 
saith unto him, I will come and heal him. The cen- 
turion answered and said, Lord, I am not worthy that 
thou shouldst come under my roof; but speak the 
word only and my servant shall be healed. . . . 
When Jesus heard it he marveled and said unto them 
that followed, Verily, I say unto you I have not found 
so great faith, no, not in Israel. And I say unto you, 
That many shall come from the east and west, and 
a Marki. 9-1 1. 



THE KINGDOM OF HEAVEN 89 

shall sit down with Abraham, Isaac, and Jacob in the 
kingdom of heaven. But the children of the king- 
dom [the Jews] shall be cast out into outer dark- 
ness." 21 Here is indicated the rejection of the Jews 
and the final extension of His pure religion to the 
uttermost bounds of the earth. 

The first case recorded where Jesus pardoned sin 
is found in the story of the man afflicted with the 
palsy. "And behold, they brought to him a man 
sick with the palsy, lying on a bed: and Jesus seeing 
their faith, said unto the sick of the palsy, Son, be of 
good cheer, thy sins be forgiven thee. And behold, 
certain of the scribes said within themselves, This 
man blasphemeth. And Jesus, knowing their 
thoughts, said . . . But that ye may know that the 
Son of man hath power on earth to forgive sins (then 
saith he to the sick of the palsy), Arise, take up thy 
bed, and go into thine house. And he arose and de- 
parted to his house. " b This example will be used in 
connection with other cases of pardon hereafter. 

Passing again over the declaration of His extreme 
poverty and the demonstration of His superhuman 
power in calming the sea, casting out demons, healing 
the sick, giving sight to the blind, causing the dumb 
to speak, and raising the dead, we call attention to the 
sending forth of the twelve apostles. He commanded 
them saying: "Go not into the way of the Gentiles, 
and into any city of the Samaritans enter ye not: but 
go rather to the lost sheep of the house of Israel, and 

a Matt. viii. 6-12. 

b Matt. ix. 2-7; Mark ii. 5; Luke v. 20. 



9<> THE CHURCH OF CHRIST 

as ye go preach, saying, The Kingdom of heaven is at 
hand." ' And here it will be observed that the burden 
of the apostles' preaching is that "The kingdom of 
heaven is at hand," i.e., is approaching, and that their 
mission is still confined to the Jews. Not even is the 
mixed race of Jews and Gentiles inhabiting Samaria 
to be visited. We, therefore, search in vain for any- 
thing thus far in the synoptic gospels addressed to 
the Gentiles directly as a people. Following this is 
Christ's instructions to His apostles as they go on this 
important mission, foretelling their persecution, com- 
manding them not to fear, and promising reward to 
those who would receive them. About this time 
John, being in prison, sent two of his disciples to 
Jesus, who said unto Him, "Art thou he that cometh 
or look we for another ? " b Jesus gave them evidence 
in what He said and did that He was the Messiah, 
and crowned it by stating, "The poor have the gospel 
preached to them." And when they departed Jesus 
said unto the multitude: "Verily I say unto you, 
among them that are born of women there hath not 
risen a greater than John the Baptist; notwithstand- 
ing he that is least in the kingdom of heaven is greater 
than he." c He passed from this wonderful statement 
in regard to the kingdom to pronounce woes on 
Chorazin, Bethsaida, and Capernaum because they 
repented not when His mighty works were done in 
them. These cities have long since been utterly des- 
troyed. Their locations are unknown. Immediately 
after this, according to Luke, we have the second case 
a Matt. x. 5-7. b Matt. xi. 3-5. c Matt. xi. 11. 



THE KINGDOM OF HEAVEN 91 

of pardon, which is that of a sinful woman a who 
anointed Jesus in Simon's house. Jesus said unto 
her : " Thy sins are forgiven. And they that sat at meat 
with him began to say, Who is this that forgiveth sins 
also ? And he said to the woman, Thy faith hath 
saved thee, go in peace." This woman for her good 
works, penitential tears, and faith, is pardoned by His 
word. She will live forever in history, and as long as 
Christianity is preached on the earth her story will 
give hope to the sinful. This case will also be con- 
sidered later in connection with others. 

After this the Pharisees charged His disciples with 
doing that which is not lawful upon the Sabbath- 
day. When He had justified them by the law He 
stated that "In this place is one greater than the 
temple." b Also, He says that "the Son of man is 
Lord even of the Sabbath-day." And yet for healing 
a withered hand on the Sabbath the Pharisees "held 
a council against him, how they might destroy him." 
This called forth from Him a prophecy of Isaiah in 
regard to the Gentiles: " Behold my servant, whom I 
have chosen, my beloved, in whom my soul is well 
pleased, I will put my Spirit upon him and he shall 
show judgment to the Gentiles. . . . And in his 
name shall the Gentiles trust." c This is the first 
direct statement in regard to the Gentiles trusting in 
His name. In this same chapter, the Pharisees 
charged Him with casting out demons by Beelzebub, 

a Luke vii. 36-50; Matt. xxvi. 6; Mark xiv. 3. 
b Matt. xii. 6-8 and 14. 
c Matt. xii. 17-21. 



92 THE CHURCH OF CHRIST 

the prince of demons, which furnishes the reason 
for Jesus teaching them no more plainly, but in 
parables. These parables all represent various 
phases of the kingdom of heaven. Christ never 
speaks " of getting religion," but of His government 
as a kingdom; of seeking the kingdom, entering the 
kingdom, hearing the words of the kingdom. The 
" kingdom of heaven is like unto a city," " to a 
grain of mustard-seed," etc. Christ established a 
kingdom, a government, a church and called upon 
persons to obey Him. "Take my yoke upon you," 
is His language. 

After He had finished His instruction in parables 
He heard of the beheading of John the Baptist and 
depaited by ship into a desert place. Even here 
multitudes followed Him and He healed their sick and 
fed them by His creative power. He who spake as 
never man spake, did as man never did, now trod the 
sea with superhuman power and received for the first 
time worship as the Son of God. In eagerness they 
sought to touch the hem of His garment that they 
might be healed. "And as many as touched were 
made perfectly whole." a He here gave the Pharisees 
a lesson on defilement, and then departed unto the 
coasts of Tyre and Sidon, which brings us to consider 
the second case of Gentile healing. "And behold a 
woman of Canaan came out of the same coasts, and 
cried unto him, saying, Have mercy on me, O Lord, 
thou son of David, my daughter is grievously vexed 
with a demon. But he answered her not a word. 
a Matt. xiv. 36. 



THE KINGDOM OF HEAVEN 93 

And his disciples came and besought him saying, Send 
her away, for she crieth after us. But he answered 
and said, I am not sent but unto the lost sheep of the 
house of Israel. Then came she and worshiped 
him, saying, Lord, help me. But he answered and 
said, It is not meet to take the children's bread, and 
to cast it to dogs. And she said, Truth, Lord: yet 
the dogs eat of the crumbs which fall from their mas- 
ter's table. Then Jesus answered and said unto her, 
O woman, great is thy faith : be it unto thee even as 
thou wilt. And her daughter was made whole from 
that very hour." a 

The reluctance shown here in healing this Gentile 
seems at first to be in strong contrast with the princi- 
ples of the universal philanthropy and love which 
Jesus taught. But in accordance with God's plan — 
and His ways are not our ways — the gospel was to be 
preached first to the Jews, and not until after the resur- 
rection of Christ was His heavenly kingdom to be pro- 
claimed to the Gentile world, to the nations sitting in 
the regions and shadow of death. 

From the coasts of Tyre and Sidon Jesus departed 
"and came nigh unto the sea of Galilee." Multi- 
tudes brought here their afflicted and He healed them, 
and when they saw the lame walk, the blind see, and 
heard the dumb speak, they glorified the God of 
Israel. b He also had compassion on the multitude 
who had been with Him three days, and miraculously 
fed them. After sending them away He took ship 
and came to the coasts of Magdala, where the Phari- 
a Matt. xv. 22-28. b Matt. xv. 29-31. 



94 THE CHURCH OF CHRIST 

sees and Sadducees tempted Him, desiring to be 
shown "a sign from heaven. " He calls them hypo- 
crites and tells them they "can discern the face of the 
sky," but could not "the signs of the times," a and 
charges His disciples to beware of the leaven, that is, 
"the doctrine of the Pharisees and Sadducees." b 
a Matt. xvi. 3. b Matt. xvi. 6-12. 






CHAPTER III 

PREPARATORY TEACHING 

The Confession of Peter and the Church of Christ. The Signifi- 
cance of the Transfiguration. Sending out of the Seventy. 
The Prodigal Son. Forgiveness in the Church. Jesus and the 
Little Children. First Inquiry after Eternal Life. 

This brings us to the consideration of two impor- 
tant questions, Peter's confession of Christ and the 
Church of Christ, which will be discussed more at 
length in succeeding chapters. "When Jesus came 
into the coasts of Caesarea Philippi he asked his disci- 
ples saying, Whom do men say that I, the Son of man, 
am ? And they said, Some say that thou art John the 
Baptist, some Elias, and others Jeremiah or one of the 
prophets. He saith unto them, But whom say ye that 
I am ? Simon Peter answered and said, Thou art the 
Christ, the Son of the living God. And Jesus an- 
swered and said unto him, Blessed art thou, Simon 
Barjona, for flesh and blood hath not revealed it unto 
thee but my Father who is in heaven. And I say unto 
thee, That thou art Peter, and upon this rock I will 
build my church, and the gates of Hades shall not 
prevail against it. And I will give unto thee the keys 
of the kingdom of heaven; and whatsoever thou shalt 
bind on earth shall be bound in heaven : and whatso- 
ever thou shalt loose on earth shall be loosed in 

95 



96 THE CHURCH OF CHRIST 

heaven." a Here for the first time is the word 
"church" used, and it occurs only twice more before 
the death of Jesus. While the word church occurs 
only three times in the gospels, the word "kingdom," 
as applied to the government of Christ, which He was 
about to establish, is used some eighty times. It is 
spoken of as the "kingdom of God," "kingdom of 
heaven," "his kingdom," "my kingdom," "Gospel 
of the kingdom," and "my Father's kingdom." In 
the Acts of the Apostles and in the Epistles the 
word "church" is more frequently used than the 
word "kingdom." 

When Peter here confessed the messiahship, Jesus 
says, " Upon this rock " — this truth confessed, " I 
will build my church." Not have built, but will 
build. And we have seen before that the kingdom 
was at hand — approaching. So the Church is spoken 
of here as still in the future, not yet an established 
fact. After He had taught His disciples thus plainly 
in regard to the foundation of His church He charged 
them " That they should tell no man that he was Jesus 
the Christ." He then began to show them how He 
must go to Jerusalem, suffer many things, be killed 
and raised up again the third day. He then took 
Peter, James, and John up into a high mountain and 
was transfigured before them. "And his face did 
shine as the sun, and his raiment was white as the 
light," while they beheld the king in His glory. 
Moses, the great lawgiver, and Elias, the great proph- 
et, came from the unseen world to lay down their 
a Matt. xvi. 13-19. 



PREPARATORY TEACHING 97 

commissions at His feet, and God recalled them with 
the solemn injunction, "This is my beloved Son, hear 
ye him. ,, Moses said: "A prophet shall the Lord 
your God raise up unto you of your brethren, like 
unto me; him shall ye hear in all things/' a This 
prophet is here. He came to fulfil the law and de- 
monstrated His right to reign as Prophet, Priest, and 
King, and will reign until "the kingdom and domin- 
ion, and the greatness of the kingdom under the whole 
heaven, shall be given to the saints of the Most 
High." b 

The next day, after Jesus had come down from the 
mount of transfiguration, His disciples having failed 
to cast out a demon, Jesus rebuked their want of 
faith and healed the demoniac, and when He had 
come to Capernaum He paid tribute. "At the same 
time came the disciples unto Jesus saying, Who is the 
greatest in the kingdom of heaven ?" He placed a 
little child in their midst as the model of His greatest 
subject, and was the first on earth who taught humil- 
ity as the true road to greatness. According to Luke : 
" After these things the Lord appointed other seventy 
also, and sent them two and two before his face into 
every city and place, whither he himself would come." c 
Having instructed them how to treat those who would 
not receive them He then said: "And into whatsoever 
city ye enter, and they receive you, eat such things as 
are set before you: and heal the sick that are therein, 
and say unto them, The kingdom of God is come nigh 
unto you. ,,d As John the Baptist had preached that 

a Acts Hi. 22. b Dan.vii.27. c Luke x. I. d Luke x. 8-9. 



98 THE CHURCH OF CHRIST 

the kingdom of heaven was at hand, and as the twelve 
apostles had preached the same truth, so the seventy 
now proclaimed its near approach — "The kingdom 
of God is come nigh unto you." When the seventy 
had fulfilled their mission, had proclaimed the ap- 
proach of the long-expected kingdom to the Jews, 
they returned " again with joy, saying, Lord, even the 
demons are subject unto us through thy name. And 
he said unto them, I beheld Satan as lightning fall 
from heaven," a indicating the breaking of the power 
of him who had so long held unbounded sway over 
the vast dominions of death. But He told them to 
"rejoice not that the spirits are subject unto you, but 
rather rejoice because your names are written in 
heaven." 

Shortly after this the Pharisees and Scribes mur- 
mured, saying, "This man receiveth sinners and eat- 
eth with them," b which calls forth the ever memor- 
able parable of the lost sheep, and shows that the 
great Shepherd follows with yearnings of tenderness 
those who stray from the fold, and that there is more 
joy in heaven over one sinner that repenteth than over 
ninety and nine just persons who need no repentance. 
This principle of the Father's love is still further un- 
folded by the touching story of the prodigal son. A 
son who had gone far from his parental home, wasted 
all the substance bestowed upon him by a kind father 
in riotous living and in the most debasing habits, and 
finally in poverty and distress hired himself to feed 
swine, yet when he came to himself, as he was about 
a Luke x. 17-18. b Luke xv. 2. 



PREPARATORY TEACHING 99 

to perish with hunger, he said, " I will arise and go to 
my father and will say unto him, Father, I have 
sinned against heaven and before thee and am no more 
worthy to be called thy son, make me as one of thy 
hired servants. And he arose and came to his father, 
but when he was yet a great way off his father saw 
him, and had compassion, and ran and fell on his neck 
and kissed him, ,, and received him to his home with 
joy and gladness, saying, "This my son was dead and 
is alive again; he was lost and is found. ,,a Thus it 
is shown how willing the Father is to forgive the re- 
turning penitent. This story will be told wherever 
the gospel is preached until the latest ages of time to 
show His deep, tender, and abiding forgiveness and 
love. 

Not only did Jesus here teach how willing God is 
to forgive, but following this He taught His disciples 
how to forgive each other in His kingdom or church. 
"If thy brother shall trespass against thee, go and tell 
him his fault between thee and him alone: if he shall 
hear thee, thou hast gained thy brother. But if he 
will not hear thee, then take with thee one or two 
more, that in the mouth of two or three witnesses 
every word may be established. And if he shall neg- 
lect to hear them, tell it unto the church: but if he 
neglect to hear the church, let him be unto thee as a 
heathen man and a publican." b This is the second 
and last use of the word "church" by Jesus during 
His personal ministry, and shows the principle of for- 
giveness that was to predominate in it in succeeding 
a Luke xv. 18-20, 24. b Matt, xviii. 15-17. 



ioo THE CHURCH OF CHRIST 

ages. " Father, forgive us our debts as we forgive 
our debtors," is the prayer He taught His disciples. a 
" Then came Peter to him, and said, Lord, how oft 
shall my brother sin against me, and I forgive him, 
till seven times? Jesus saith unto him, I say not 
unto thee, Until seven times but, Until seventy times 
seven." b Even this would not be as frequent as God 
forgives many who trespass against Him. 

" When Jesus had finished these sayings He de- 
parted from Galilee, and came unto the coast of 
Judea beyond Jordan." Here, after giving the 
brethren a lesson on divorcement, " Then were there 
brought unto him little children, that he should put 
his hands on them, and pray: and the disciples re- 
buked them. But Jesus said, Suffer little children, and 
forbid them not, to come unto me ; for of such is the 
kingdom of heaven. And he laid his hands on them 
and departed." c Jesus was the first on earth who 
gave such eminence to the innocence and purity of 
children. Earth's great teachers selected their mod- 
els from the great, the strong, the wise, the mighty; 
He from the innocent and pure. He is preeminently 
the children's friend. He took them in His arms 
and blessed them and said: " Of such is the kingdom 
of heaven." 

This brings us to consider the first sincere inquiry 
in regard to eternal life. One came and said unto 
Him : " Good master, what shall I do to inherit eternal 
life? " d Prior to this, it is recorded that, " a cer- 
tain lawyer stood up and tempted him, saying, Mas- 

a Matt. vi. 12. b Matt. xviii. 21, 22. 

°Matt. xix. 13-15. d Luk* yviii. §—25. 



PREPARATORY TEACHING 101 

ter, what shall I do to inherit eternal life ?" a The 
answer was: "Thou shalt love the Lord thy God with 
all thy heart . . . and thy neighbor as thyself, . . . 
this do and thou shalt live." b Here is embraced the 
whole duty of man in every age, for it is recorded, 
"This is the love of God that we keep his command- 
ments," and His commandments embrace the whole 
range of human obligation. This sincere person, 
who inquires in regard to the same great subject, is a 
most interesting character. We are told by Matthew 
that he was a young man; by Luke, that he was a 
ruler; by Mark, that Jesus loved him; and by all that 
he was very rich. When Jesus had commanded him 
to observe the principles of the decalogue which He 
mentioned, adding, "Thou shalt love thy neighbor as 
thyself, ,, he said, "All these things have I kept from 
my youth up : what lack I yet ? " " Jesus said unto him, 
If thou wilt be perfect, go and sell that thou hast, and 
give to the poor, and thou shalt have treasure in 
heaven: and come and follow me. But when the 
young man heard that saying, he went away sorrowful : 
for he had great possessions," c preferring his present 
wealth to the heavenly treasure offered. Jesus used 
this example to show how difficult it is for a rich man 
to enter the kingdom of heaven, and succeeding ages 
have demonstrated its truth. 

a Luke x. 25. b Luke x. 27, 28. c Matt. xix. 21, 22. 



CHAPTER IV 

CHRIST AS A TEACHER 

Greatness and Humility. Christ Teaching in the Temple. Au- 
thority of the Scribes and Their Denunciation. Lament over 
Jerusalem. Answer to Three Questions. 

After this use of the expression "eternal life" for 
the second time, and its sorrowful rejection by the 
young man, Jesus said unto His disciples: "Every one 
that hath forsaken houses, or brethren or sisters, or 
father or mother, or wife or children, or lands for my 
name's sake, shall receive an hundredfold, and shall 
inherit everlasting life. ,, In both these cases it will 
be observed that the stated or implied conditions are 
following Christ, doing His will, " I am the way, the 
truth and the life." 

Again, He illustrates the kingdom of heaven by the 
laborers in a vineyard. Those who came at the 
eleventh hour received the same wages as those who 
came at an earlier hour, but it will be remembered 
that each came when bidden. After this: "Jesus 
going up to Jerusalem took the twelve disciples apart 
in the way, and said unto them, Behold, we go up to 
Jerusalem; and the Son of man shall be betrayed 
unto the chief priests and unto the scribes, and they 
shall condemn him to death, and shall deliver him 

102 



CHRIST AS A TEACHER 103 

to the Gentiles to mock, and to scourge, and to crucify 
him: and the third day he shall rise again." a "Then 
came to him the mother of Zebedee's children with 
her sons, worshiping him, and desiring a certain 
thing of him. . . . She saith unto him, Grant that 
these my two sons may sit, the one on thy right hand, 
and the other on thy left, in thy kingdom." b Jesus 
here gave them a lesson in regard to the great suffering 
which He and they were to endure; informed them 
that the request they made was not His to grant, but 
would be given to those for whom it was prepared by 
His Father. "And when the ten heard it, they were 
moved with indignation against the two brethren. 
But Jesus called them unto him, and said, Ye know 
that the princes of the Gentiles exercise dominion over 
them, and they that are great exercise authority upon 
them. But it shall not be so among you: but whoso- 
ever will be great among you, let him be your minister; 
and whosoever will be chief among you, let him be 
your servant. Even as the Son of man came not to 
be ministered unto, but to minister, and to give his life 
a ransom for many." c If this teaching had been ob- 
served in past ages persecution and suffering would 
not so darken the pages of history. 

After this instruction Jesus left Jericho, healed two 
blind men on the way, and made His triumphal entry 
into Jerusalem. While a very great multitude spread 
their garments and strewed branches of trees in the 
way, and the multitude that went before and that fol- 
lowed after cried, saying, "Hosanna to the Son of 

a Matt. xx. 17-19. b Matt. xx. 20, 21. c Matt. xx. 24-28. 



104 THE CHURCH OF CHRIST 

David: Blessed is he that cometh in the name of the 
Lord; Hosanna in the highest." a "And Jesus went 
into the temple of God, and cast out all them that sold 
and bought in the temple, and overthrew the tables of 
the money-changers, and the seats of them that sold 
doves, and said unto them, It is written, My house 
shall be called the house of prayer; but ye have made 
it a den of thieves." b 

After Jesus had prayed in the Temple, healed the 
blind and lame therein and received Hosannas to the 
Son of David from the children, He went out to Beth- 
any. When He returned to the Temple the next day: 
"The chief priests and elders of the people came unto 
him as he was teaching, and said, By what authority 
doest thou these things ? and who gave thee this 
authority ?" c He answered them by asking whether 
the Baptism of John was from heaven or of men ? 
To answer this question implied either their self- 
condemnation or the condemnation of the people. 
Therefore they said: "We can not tell. And he 
said unto them, Neither tell I you by what authority 
I do these things." d But He gave them a parable of 
a man who had two sons, illustrating how the publi- 
cans and harlots would precede them in entering the 
kingdom. And He goes still further and teaches 
them by the parable of the householder, who had 
planted a vineyard and had let it out to unfaithful 
husbandmen, who had repeatedly abused and slain 
his servants and finally his son, that they would be 

a Matt. xxi. 9. b Matt. xxi. 12, 13. 

c Matt. xxi. 23. d Matt. xxi. 27. 



CHRIST AS A TEACHER 105 

destroyed and the kingdom given to a more worthy 
people. "The kingdom of God shall be taken from 
you, and given to a nation bringing forth the fruits 
thereof." a This parable and the succeeding one in 
regard to "a certain king who made a marriage for 
his son," b show conclusively the rejection of the 
Jews and the reception of the Gentiles. Not only 
did they refuse the invitation of the king, but they 
slew the servants sent to invite them. " But when 
the king heard thereof, he was wroth: and he sent 
forth his armies, and destroyed those murderers, and 
burned up their city. Then saith he to his servants, 
The wedding is ready, but they which were bidden 
were not worthy. Go ye therefore into the high- 
ways, and as many as ye shall find, bid to the mar- 
riage." c When Jesus had finished these parables the 
Pharisees and Sadducees each in succession tried to 
11 entangle him " first in regard to paying tribute, sec- 
ond in regard to the resurrection, third in regard to 
the great commandment, in all of which they were 
foiled. In concluding He asked the Pharisees : " What 
think ye of Christ ? whose son is he ? They say Unto 
him, The son of David. He saith unto them, How then 
doth David in spirit call him Lord, ... If David 
then call him Lord, how is he his son ? And no man 
was able to answer him a word, neither durst any man 
from that day forth ask him any more questions." d 
The next discourse of Jesus is marvelous, in that 
it enjoins obedience to the Scribes and Pharisees and 

a Matt. xxi. 43. b Matt. xxii. 2. 

c Matt. xxii. 7. d Matt. xxii. 42-46. 



106 THE CHURCH OF CHRIST 

yet denounces them, as hypocrites, as proud, as blind 
guides, as fools, as whited sepulchers, full of dead 
men's bones, and of all uncleanness. " Fill up then the 
measure of your fathers. Ye serpents, ye generation of 
vipers, how can ye escape the damnation of hell ?" 
Notwithstanding their character is thus described 
here and elsewhere, we are told that "Jesus spake to 
the multitude, and to his disciples, saying, The scribes 
and the Pharisees sit in Moses' seat: all therefore what- 
soever they bid you observe, that observe and do; but 
do not ye after their works : for they say, and do not." a 
This very clearly teaches that the law of Moses was 
still binding. "They sit in Moses' seat." The bind- 
ing authority of the law of Moses during Christ's per- 
sonal ministry on the earth is recognized by Him and 
its sacrificial system enforced. In His sermon on the 
mount He says: "Therefore if thou bring thy gift to 
the altar, and there rememberest that thy brother hath 
aught against thee; . . . first be reconciled to thy 
brother, and then come and offer thy gift." b He also 
commanded a leper whom He cleansed : " Go thy way, 
show thyself to the priest, and offer the gift that 
Moses commanded, for a testimony unto them." c On 
His entry into the Temple He recognized its sacredness 
and at once began to reform its abuses. The sacri- 
ficial system did not cease until the great sacrifice was 
offered. Not until Jesus put away sin by the sacrifice 
of Himself and dying, exclaimed, " It is finished," "and 
the vail of the temple was rent in twain." Hence- 
forth and forever there is no more holy or most holy 
a Matt. xxiii. 1-3. b Matt. v. 23, 24, c Matt. viii. 4. 



CHRIST AS A TEACHER 107 

place on earth for His people " are a temple of the 
living God." a Ascending Jesus entered the Holy of 
Holies, into heaven, once for all, and all His followers 
are now kings and priests unto God and offer sacrifice 
of prayer and praise and reign with Him forever. 
When Jesus was about leaving the Temple for the 
last time He exclaimed: u O Jerusalem, Jerusalem, 
thou that killest the prophets, and stonest them which 
are sent unto thee, how often would I have gathered 
thy children together, even as a hen gathereth her 
chickens under her wings, and ye would not. Behold, 
your house is left unto you desolate." b But still He 
had not yet taken " away the first that he may estab- 
lish the second." c When He went out from the 
Temple and viewed the Temple buildings He said to 
His disciples : " There shall not be left here one stone 
upon another that shall not be thrown down." d His 
disciples then asked Him : " When shall these things 
be? and what shall be the sign of thy coming, and of the 
end of the world? " e The twenty-fourth chapter of 
Matthew is given to the answer of these three important 
questions in which He describes the great events, both 
physical and moral, which should take place in the 
world, until the winding up of Time's great drama. 
He begins by saying: " Many shall come in my name, 
saying, I am Christ; and shall deceive many. And 
ye shall hear of wars and rumors of wars : nation shall 
rise against nation, and kingdom against kingdom: 
there shall be famines, and pestilences, and earth- 

a 2 Cor. vi. 16; I Pet. ii. 5. b Matt. xxiii. 37, 38. 

c Heb. x. 9. d Matt. xxiv. 2. e Matt. xxiv. 3. 



io8 THE CHURCH OF CHRIST 

quakes, in divers places. They shall deliver you up to 
be afflicted and shall kill you. Many false prophets 
shall rise, and shall deceive many, and this gospel of 
the kingdom shall be preached in all the world for a 
witness unto all nations. The sun shall be darkened 
and the moon shall not give her light, and the stars 
shall fall from heaven, and the powers of the heaven 
shall be shaken. And they shall see the Son of man 
coming in the clouds of heaven with power and great 
glory. And he shall send his angels with a great 
sound of a trumpet, and they shall gather his elect 
from the four winds from one end of heaven to the 
other. Be ye also ready, for in such an hour as ye 
think not the Son of man cometh." He continues 
further to illustrate His kingdom and coming by the 
parable of the wise and foolish virgins, and also of 
the talents, concluding His discourse by a description 
of the final judgment, in which He shows that we 
can minister to Him by ministering to His suffering 
children. 

This brings us to the conspiracy against Christ. 
Having in the preceding pages called attention to all 
cases of pardon, except the thief on the cross, and all 
reference to the Gentiles found in the synoptical gos- 
pels of Matthew, Mark, and Luke, and about in their 
chronological order, as well as some other important 
matters connected with the life of Christ and re- 
corded by the same authors, we will now, before 
speaking of the fulfilment of Christ's great mission 
by His death and resurrection, call attention to the 
teaching of John's gospel on the same subject. 



CHAPTER V 

CHRIST AS THE WORD OF GOD 

The Gospel of John. The Preexistence of Christ as the Word of 
God. Nicodemus and the New Birth. Importance of Faith. 
Jesus Teaching the Samaritans. Jesus Reveals the Father. 
The Gentiles. 

John begins his gospel by stating the preexistence 
of Christ as the Word of God, attributing creative 
power to Him. "All things were made by him; and 
without him was not any thing made that was made. 
In him was life; and the life was the light of men." 
Thus the same divine being who created the world 
came also to redeem it; the same power manifest in 
creation came also to the rescue of the human race, 
bringing an everlasting redemption for the children 
of men. The author of life became the light and life 
of men. " He came unto his own, and his own received 
him not. But as many as received him, to them 
gave he power to become the sons of God, even to 
them that believe on his name: which were born, not 
of blood, nor of the will of the flesh, nor of the will of 
man, but of God." a 

The first person to whom Jesus imparted instruc- 
tion in regard to entering the kingdom of God, as 

a John i. 11-13. 

109 



no THE CHURCH OF CHRIST 

recorded by John, was Nicodemus, a ruler of the 
Jews. After he had recognized Jesus' divine mission, 
Jesus answered and said unto him: " Verily , verily, I 
say unto thee, Except a man be born again, he can not 
see the kingdom of God. Nicodemus saith unto 
him, How can a man be born when he is old ? Can 
he enter a second time into his mother's womb, and be 
born ? Jesus answered, Verily, verily, I say unto 
thee, Except a man be born of water and of the 
Spirit, he can not enter into the kingdom of God." a 
It must be remembered that the facts upon which His 
kingdom was to be established, and the Gospel based, 
had not yet taken place. b This passage shows 
clearly that there is a marked distinction between 
Judaism and Christianity, that a Jew and a ruler of 
the Jews, a member even of the Sanhedrin, had to 
be born again to enter Christ's kingdom. But what 
is meant by being born again ? " Born of water and 
the spirit." This will be ascertained most clearly 
by examining the terms of induction into Christ's 
kingdom when it becomes established. The history 
of how persons were delivered "from the power of 
darkness and translated into the kingdom of God's 
dear Son," as given in many examples after its estab- 
lishment, shows beyond a doubt the meaning or pur- 
port of being born again. And when all these cases 
have been passed in review there need be no doubt in 
regard to the new birth, or how it is accomplished. 
In concluding His conversation with Nicodemus He 
said: "And as Moses lifted up the serpent in the 
a John iii. 3-5. b Matt. xvi. 18; 1 Cor. xv. 1-4. 



CHRIST AS THE WORD OF GOD 1 1 1 

wilderness, even so must the Son of man be lifted up: 
that whosoever believeth in him should not perish, but 
have eternal life. For God so loved the world, that he 
gave his only begotten Son, that whosoever believeth 
in him should not perish, but have everlasting life." a 
Here is set forth the death of Jesus for sin and God's 
great love for the world, which was to ultimate in sal- 
vation through faith in Jesus. John dwells much on 
faith in Jesus as the principle through which salvation 
may be attained. In fact, so much so, that some 
have been led to believe it the only condition of par- 
don — that persons are saved by faith alone. Faith is 
the great fundamental principle underlying the whole 
remedial system. We see a recognition of its great 
importance in the opening chapters of the Bible. 
There are only eleven chapters giving a history of 
creation in all its departments: the origin of man, the 
history of his fall, the destruction of the world, its re- 
peopling by various nations, occupying a peiiod of 
two thousand years, pausing at the birth of Abraham, 
the father of the faithful, while we have some thirteen 
chapters giving an account of his eventful life. Why 
should such a vast period of time, laden with matters 
of such deep interest to the human race, be passed 
with such brief notice, and a single life occupy so 
much space ? Why should Adam, Noah, the preced- 
ing nations of the earth and the creation, with its 
vastness, occupy less space in God's revelation than 
the life of Abraham, which closed one hundred and 
seventy-five years from his birth ? The answer is 
a John iii. 14-16. 



ii2 THE CHURCH OF CHRIST 

obvious, for in the life of this one man we have a type 
of faith, an example for all succeeding ages. By faith 
we understand that the world was formed by the 
word of God; through it is revealed all the coming 
glories of the future. 

The chief object in the divine revelation was to 
save man from sin, from death and the grave, and not 
to teach him history. Hence, God developed early the 
principle of faith upon which His moral government 
should rest. It is the fundamental principle in the 
government of Christ. So much stress is placed upon 
it, that sometimes it is put for the whole remedial 
system — as where the apostle exhorts Christians to 
contend earnestly for the faith once delivered to the 
saints. Yet, strictly speaking, it does not embrace 
repentance or the godly life, but it leads to the one and 
sustains the other. "Without faith it is impossible 
to please him, for he that cometh to God must be- 
lieve." 

After Jesus taught Nicodemus in regard to the new 
birth, the wondrous love of God, the life-giving power 
of faith, He and His disciples came "into the land of 
Judea; and there he tarried with them, and baptized. 
And John also was baptizing in Enon, near to Salim, 
because there was much water there: and they came, 
and were baptized. For John was not yet cast into 
prison. Then there arose a question between some 
of John's disciples and the Jews about purifying. And 
they came unto John and said unto him, Rabbi, he 
that was with thee beyond Jordan, to whom thou 
bearest witness, behold, the same baptizeth, and all 



CHRIST AS THE WORD OF GOD 113 

men come to him." a Again, we are told, " That Jesus 
made and baptized more disciples than John, though 
Jesus himself baptized not, but his disciples." John 
alone mentions the fact that Jesus baptized, and the 
passages quoted give all the information we have in 
regard to the place where, and the considerable number 
that He baptized. 

Leaving Judea, Christ, in passing through Sama- 
ria, stops at Jacob's well, and holds that ever-memo- 
rable conversation with the woman of Samaria. Not- 
withstanding the apostles, when sent on their mission 
to preach the approach of the kingdom, were com- 
manded not to enter any city of the Samaritans, yet 
Jesus Himself stops to teach a poor woman in regard 
*o the spiritual nature of the worship which He was 
establishing, which would not require a sacred moun- 
tain or a holy temple, but would be acceptable to 
God if offered "in spirit and in truth." Here is one 
of the first intimations given of the universal character 
of the Christian religion, a religion in which the Sama- 
ritans and the Gentiles might rejoice. And now, al- 
though the altar-fires have been extinguished on 
Mount Gerizim and Mount Zion for nineteen hun- 
dred years, and God has no one sacred place on earth, 
yet, from the continents of the earth and the islands 
of the sea, the prayers from millions of Christians — 
kings and priests to God go up unto Him like incense 
from His ancient altar. After this conversation we 
are informed that many of the Samaritans believed 
on Him. " For the saying of the woman," b and 
a John iii. 22-26. b John iv. 39. 



ii4 THE CHURCH OF CHRIST 

"many more believed because of his own word; . . . 
saying, For we have heard him ourselves, and know 
that this is indeed the Christ, the Savior of the world. " a 
After this He heals a nobleman's son at Capernaum. 
He attends a feast of the Jews at Jerusalem, and cures 
at the pool of Bethesdaa man who had had an infirmity 
thirty-eight years. The Jews sought to kill Him, be- 
cause He did this on the Sabbath day, but "Jesus 
answered them, My Father worketh hitherto, and I 
work. Therefore the Jews sought the more to kill 
him, because he not only had broken the sabbath, but 
said also that God was his Father, making himself 
equal with God." b Upon this Jesus claims to do all 
the works which His Father did. "For what things 
soever he doeth, these also doeth the Son likewise. " c 
If the "Father raiseth up the dead, and quickeneth 
them, even so the Son quickeneth whom he will." d 
"All men should honor the Son, even as they honor 
the Father. He that honoreth not the Son honoreth 
not the Father that sent him." e And "he that 
heareth my word, and believeth on him that sent me, 
hath everlasting life." " Verily, verily, I say unto you, 
The hour is coming, and now is, when the dead shall 
hear the voice of the Son of God: and they that hear 
shall live. For as the Father hath life in himself; so 
hath he given to the Son to have life in himself; And 
hath given him authority to execute judgment also, 
because he is the Son of man. Marvel not at this : for 
the hour is coming, in the which all that are in the 

a John iv. 41, 42. b John v. 17, 18. c John v. 19. 
d John v. 21. e John v. 23. £ John v. 24. 



CHRIST AS THE WORD OF GOD 115 

graves shall hear his voice, and shall come forth; they 
that have done good, unto the resurrection oflife; and 
they that have done evil, unto the resurrection of 
damnation. " a Before concluding this discourse He 
said, "Ye will not come to me, that ye might have 
life. ,,b The claims of Jesus as set forth here and in 
subsequent discourses, and, in fact, throughout the 
gospels, are such as were never made by any being on 
earth. He is represented as existing in the beginning. 
"Before Abraham was I am," as He is before all 
things and "by him all things consist." The fiat of 
creation, "the word of God," as the revealer of the 
fatherhood of God; "Neither knoweth any man the 
Father save the Son and he to whom soever the Son 
will reveal him." As, "the Son of God," "the bread 
oflife," and "the light of the world," as "bringing 
life and immortality to light by the gospel," " prophet, 
priest and king," "the resurrection and the life," "the 
way, the truth and the life." Truly, never man spake 
as He spake, lived as He lived, or died as He died. 
After His conversation with Nicodemus there are 
no special terms of pardon given in John's gospel 
to any individual, but Jesus presents himself as the 
great object of faith, as " the Bread of Life," " the 
Door," "the Shepherd," "the Vine"; in fact, the Son 
of God and Savior, saying, "If I be lifted up from the 
earth I will draw all men unto me." Before leaving 
His disciples He said, "A new commandment I give 
unto you, That ye love one another as I have loved 
you." 

a John v. 25-29. b John v. 40. 



n6 THE CHURCH OF CHRIST 

His discourse and prayer for His disciples before 
leaving them were new to earth and for the union of 
beauty, tenderness, and love have no parallel in hu- 
man language. 

In concluding our remarks on John's gospel we 
would observe that the Gentiles are not directly ad- 
dressed in it. In fact, the word is not used by Jesus 
in John's record. It occurs only twice and is used by 
the Jews, as follows, when Jesus said: "Yet a little 
while am I with you, and then I go unto him that sent 
me. Ye shall seek me, and shall not find me: and 
where I am, thither ye can not come. Then said the 
Jews among themselves, Whither shall he go, that we 
shall not find him ? Will he go unto the dispersed 
among the Gentiles, and teach the Gentiles ?" a 

The word Gentiles is used twenty-one times in the 
Old Testament. It occurs but sixteen times in the 
four gospels and seventy-one times in the other books 
of the New Testament. The chief reason for the in- 
frequency of its use in the Old Testament no doubt 
may be found in the fact that the Jews were not a mis- 
sionary people. Their religion was national, or eth- 
nic. It was not given to the entire human race; 
Christ's personal ministry, and that of His apostles 
during His life, being confined to the Jews is the 
reason, no doubt, for the few references to the Gen- 
tiles during this period. Out of the sixteen times in 
which it is used in the gospels there are only two 
instances in which it is used to show that the Gentiles* 
may have part or lot in the blessings of the gospel 
a John vii. 33-35. 



CHRIST AS THE WORD OF GOD 117 

This is the passage already quoted from Matthew 
which had been spoken by Isaiah when he said, "I 
will put my Spirit upon him, and he shall show judg- 
ment to the Gentiles . . . and in his name shall the 
Gentiles trust." a The frequent occurrence of the 
word in the other books of the New Testament may be 
accounted for from the fact that they narrate what oc- 
curred after the gospel was commanded to be preached 
to the Gentiles. Those who are not Jews might do 
well, therefore, to pay direct attention to the first enun- 
ciation of the gospel to them if they would know its 
requirements and enjoy its blessings. 
a Matt. xii. 1 8-21 . 



CHAPTER VI 

THE PASSION OF CHRIST 

The Thief on the Cross. The Lord's Supper a Monument. The 
Betrayal and Crucifixion. The Resurrection and Commission. 
Terms of Pardon. 

We come now to the promise of Christ to the thief 
on the cross, mentioned only by Luke, as follows: 
"And one of the malefactors which were hanged 
railed on him, saying, If thou be Christ, save thyself 
and us. But the other answering rebuked him, say- 
ing, Dost not thou fear God, seeing thou art in the 
same condemnation ? And we indeed justly; for we 
receive the due reward of our deeds; but this man 
hath done nothing amiss. And he said unto Jesus, 
Lord, remember me when thou comest into thy king- 
dom. And Jesus said unto him, Verily I say unto 
thee, To-day shalt thou be with me in paradise. " a If 
it be granted here that the statement of Jesus " To-day 
shalt thou be with me in paradise," implied that the 
malefactor was pardoned, which we presume will not 
be denied, it is the last recorded case of pardon by 
Jesus during His life-mission on earth. It will be 
observed that the only evidence, so far as the record 
goes, that the thief had of being pardoned, or of 
being in paradise immediately after death, was the 
word of Jesus. Nor has the world had any additional 
a Luke xxiii. 39-43. 

118 



THE PASSION OF CHRIST 119 

evidence since. This case then forms no exception 
to the cases heretofore considered, for they were all 
pardoned by the word of Jesus. 3 

The last act in the great drama of human redemp- 
tion is about closing, and Jesus instituted the Supper 
to be observed in memory of His death. While the 
Lord's Day is a perpetual monument, showing His 
resurrection, the Lord's Supper perpetuates the mem- 
ory of His death. It has been observed from the night 
of His betrayal all down the ages; it testifies all over 
the world. As a monument it marks alike the place 
of His death and keeps in everlasting memory the fact. 
"As often as you eat this bread and drink this cup ye 
do show the Lord's death till He come." b 

Having instituted this ordinance He was betrayed 
by Judas; arrested by a mob; condemned by the 
high priest on a confession of His own divinity; sen- 
tenced to death on the cross by Pilate; buried in the 
tomb of Joseph, and arose the third day, bringing life 
and immortality to light. The closing scenes in the 
life of Jesus will be new while time shall last. His 
last hours of sadness and grief will ever stir the deep- 
est emotions of the human heart, and His death will 
call forth tears without end. The great heroes of 
earth conquered by their life; He by His death. They 
built empires by the shedding of the blood of others, 
but He, by His own blood shed for others, is con- 
quering the world. 

After Jesus rose from the dead He was manifested 

a This case has been noted out of the order of the narrative to 
complete the cases of pardon during Christ's personal ministry. 
b 1 Cor. xi. 26. 



i2o THE CHURCH OF CHRIST 

to the apostles " By many infallible proofs, being seen 
of them forty days, and speaking of the things pertain- 
ing to the kingdom of God." a They asked Him say- 
ing, "Lord, wilt thou at this time restore again the 
kingdom to Israel ? And he said unto them, It is not 
for you to know the times or the seasons, which the 
Father hath put in His own power. But ye shall re- 
ceive power, after that the Holy Spirit is come upon 
you; and ye shall be witnesses unto me both in Jeru- 
salem and in all Judea, and in Samaria, and unto 
the uttermost part of the earth." b Before Jesus 
ascended He gave the great commission to the apos- 
tles to go into all the world and preach the gospel to 
every creature. This is variously recorded in the 
four gospels. Matthew records it thus: "And Jesus 
came and spake unto them, saying: All power is given 
unto me in heaven and in earth. Go ye therefore, 
and teach all nations, baptizing them in the name of 
the Father, and of the Son, and of the Holy Spirit: 
Teaching them to observe all things whatsoever I have 
commanded you: and, lo, I am with you alway, even 
unto the end of the world." c Mark's record is as fol- 
lows: "And he said unto them, Go ye into all the 
world and preach the gospel to every creature. He that 
believeth and is baptized shall be saved; but he that 
believeth not shall be damned." d Luke, in giving the 
same commission, says : " Then opened he their under- 
standing, that they might understand the Scriptures, 
and said unto them, Thus it is written, and thus it 

a Acts i. 3. b Acts i. 6-8. 

* Matt, xxviii. 18-20. d Mark xvi. 15, 16. 



THE PASSION OF CHRIST 121 

behooved Christ to suffer, and to rise from the dead 
the third day: And that repentance and remission of 
sins should be preached in his name among all na- 
tions, beginning at Jerusalem. And ye are witnesses 
of these things." a John, in his record, says: "Then 
said Jesus to them again, Peace be unto you: as my 
Father hath sent me, even so I send you. And when 
he had said this, he breathed on them, and saith unto 
them, Receive ye the Holy Spirit: Whosesoever sins 
ye remit, they are remitted unto them; and whose- 
soever sins ye retain, they are retained." 13 

In this commission, as given by these various 
writers, we have all that is required of an unpardoned 
person in order to pardon and acceptance with God. 
The order of these requirements is fully established, 
as is abundantly proven in the history of many cases 
of pardon, subsequently given. This order is as fol- 
lows: 

Matthew says : " Go teach all nations." Teaching 
therefore is the first essential. No requirement 
could be made of persons without teaching them. 
Paul confirms this when he says: "Faith comes by 
hearing." "How shall they believe in him of whom 
they have not heard ? " After being taught or having 
learned the truth in regard to Jesus, faith is next re- 
quired. Hence we read in Mark : " He that believeth 
and is baptized." After hearing, faith is the very 
first essential. When evidence is presented the first 
act of the mind is to believe, to doubt or reject it. If 
to believe, the only rational way is to act in harmony 
a Luke xxiv. 45-48. b John xx. 21-23. 



122 THE CHURCH OF CHRIST 

with the belief. "He that cometh to God must be- 
lieve." Following this we have "coming to God," 
"turning to God," or repentance. Luke says that 
" Repentance and remission of sins should be preached 
in his name." It will be seen at once that it would be 
impossible to repent before having knowledge of sin 
or belief in a sinful state. Hence, faith always pre- 
cedes and never succeeds repentance. Repentance 
implies having heard — having believed; it implies a 
reformation of life; it implies a ceasing to do evil and 
learning to do well. It implies sorrow for the past 
and turning to God with a full purpose of heart to 
love and serve Him. When persons have heard, 
when they have believed, when they have repented, 
then and not until then are they commanded to be 
baptized. Mark says, "He that believeth and is bap- 
tized shall be saved." Here faith and baptism are 
connected in order to salvation or pardon, the one 
being required as definite and specific as the other. 
God has been pleased to give prominence to positive 
law in all the institutions He has given to man. In 
the Patriarchal Jewish and Christian institutions it 
occupies an important place. Some are disposed to 
undervalue baptism, while they are perfectly willing 
to give prominence to other positive ordinances. But 
it should be remembered that baptism not only stands 
at the door into the church but is the only institution 
representing the burial of Christ. The Lord's supper 
commemorates the death of Jesus, the Lord's Day 
His resurrection, and baptism both His burial and 
resurrection. Paul says: "Therefore we are buried 



THE PASSION OF CHRIST 123 

with him by baptism into death, that like as Christ 
was raised up from the dead by the glory of the Father, 
even so we also should walk in newness of life." a 

Whatever our education may have been in regard 
to the subject of baptism we must remember that 
baptism occupies a prominent place in the New Testa- 
ment. The burden of John's preaching was that of 
"baptism of repentance for the remission of sins." 
Jesus, our great exemplar, was baptized. It was 
preached and practised during the life of Jesus, and 
after His death it is either stated or implied in every 
case of pardon. To the baptized, remission of sins 
was promised. Luke says : " Repentance and remis- 
sion of sins should be preached in his name among all 
nations." And John says: "Whosesoever sins ye 
remit, they are remitted unto them; and whosesoever 
sins ye retain, they are retained." Remission of sins 
in Luke and John's record is undoubtedly the same as 
the salvation which is promised in Mark's gospel. 
"He that believeth and is baptized shall be saved." 
Saved from past sins— pardoned. "Their sins and 
their iniquities will I remember no more." b The 
various requirements of the great commission are, then, 
first, the preaching of the gospel; second, faith in the 
Lord Jesus Christ; third, repentance toward God; 
fourth, baptism " into the name of the Father, the Son, 
and the Holy Spirit"; fifth, remission of sins. The 
subsequent promise by the apostles, who acted as em- 
bassadors under this commission, is the gift of the 
Holy Spirit, and by continuing faithful unto death, 
a Ronu vi. 4. b Heb. viii. 12. 



124 



THE CHURCH OF CHRIST 



eternal life. Those who thus heard, believed, and 
obeyed, were addressed by the apostles as saved, 
pardoned, justified, sanctified, adopted, redeemed, as 
saints, brethren, disciples of Christ, and Christians. 
And no others were so addressed. 



CHAPTER VII 

THE* THREE REVELATIONS 

Three Revealed Religions. Patriarchal not Abolished or Super- 
seded by the Jewish. Christian Religion New and Universal. 

There are three revealed religions recorded in the 
sacred Scriptures: the Patriarchal, the Jewish, and 
the Christian. The first and the last were general or 
universal; the Jewish was local or national. The 
first, given to the human family in its infancy, em- 
braced the race and was designed to be obligatory 
until repealed or superseded by another. This re- 
ligion belonged to the race — it spread over all the 
world, and in a pure or corrupted form has been 
observed by all nations. Even to-day, where Christi- 
anity is unknown, we find nations and peoples offer- 
ing sacrifices and propitiating deity. Corrupted, de- 
based, and idolatrous as this religion has become, we 
still find the great marks of its divine origin. When 
we look over the history of the world and find that 
sacrifice has been offered in nearly every nation under 
heaven, we feel assured that the altar and victim were 
not an invention of man, but had a divine origin. 
Various nations and countless peoples would not have 
invented a similar mode of worship, but must have 
drawn from a common source, which, no doubt, was 

125 



126 THE CHURCH OF CHRIST 

the Patriarchal religion given in the first ages of re- 
corded time and to all people. 

We next observe that this religion was not abolished 
or superseded when the Jewish religion was given, at 
least only so far as the Jewish people were concerned, 
and much of it was incorporated in the Jewish system. 
Any law given by any authority is obligatory until it 
is repealed, and if it be repealed it must be repealed 
by the same authority which gave it, and to the same 
extent to which it was given. The Patriarchal re- 
ligion was given by divine authority; it was given to 
the whole world, and never by divine authority re- 
pealed or superseded until Jesus said, "Go ye into all 
the world and preach the gospel to every creature." 
The fact of God having given a divine system of re- 
ligion to one nation would not and could not repeal 
the religion of all nations. We have no divine war- 
rant for assuming that this religion was abolished, but, 
on the contrary, there is much to show that it was still 
binding on other people, while the Jewish religion was 
in force. For God had regard for nations and peo- 
ples, for prophets, priests, and kings who were not His 
chosen people, Israel. Jethro, a priest of Midian, 
gave Moses instructions in regard to the government 
of the Jews. a Balaam, who had pronounced bless- 
ings on the children of Israel, was a prophet of God, b 
yet not an Israelite. God sent Jonah to preach to the 
people of Nineveh and received their repentance in 
sackcloth and ashes. c Wise men from the East came 
to worship Jesus at His birth and were " warned of 

a Ex. xviii. b Num. xxii. 12-23, xi. 12. 

°Book of Jonah. 



THE THREE REVELATIONS 127 

God to depart another way." a The prayers and 
alms of Cornelius, a Roman centurion, " Came up 
for a memorial before God." And when Peter 
preached to him and those assembled with him, he 
said, " Of a truth I perceive that God is no respecter 
of persons; but in every nation he that feareth him, 
and worketh righteousness, is accepted with him." b 

Not only did God accept those who worked right- 
eousness but He punished those who did wickedly. 
He destroyed the seven nations of Canaan when they 
had filled up the measure of their iniquity. He 
rained fire and brimstone on Sodom and Gomorrah, 
and drove Nebuchadnezzar from his throne to live as 
a beast until seven years passed over him, until 
he was willing to bless the Most High, saying, " I 
praised and honored him that liveth forever, whose 
dominion is an everlasting dominion ; and his kingdom 
is from generation to generation; and all the inhabi- 
tants of the earth are reputed as nothing, and he doeth 
according to his will in the army of heaven and among 
the inhabitants of the earth; and none can stay his 
hand, or say unto him, What doest thou? " d The 
Patriarchal religion then was given to the human 
family in its infancy, and no doubt embraced the race 
and pointed forward dimly to the Coming One. The 
Jewish religion was national. " It was added because 
of transgressions, till the seed should come to whom 
the promise was made," e which is Christ. The Jews 
had no command to preach their religion to the various 
nations or races of the earth. In this regard it was 

a Matt. ii. 1-12. b Actsx. 34, 35. c Gen. xv. 15-21. 
d Dan. iv. 34, 3$» e Gal. iii. 16-19. 



128 THE CHURCH OF CHRIST 

like many pagan religions, it was confined to the na- 
tion. They despised the Gentiles, and were permitted 
to buy the heathen round about them and enslave 
them. Yet in them we have displayed, in a most 
wonderful manner, the justice of God. To them 
were committed the oracles of God, and through them 
the Messiah came teaching the brotherhood of man 
and the fatherhood of God. 

We now remark that the last great religion was not 
only designed to be universal and supersede all other 
religions, but it was new. It was original in all its 
great features. It differed widely not only from the 
Patriarchal and Jewish but from all the religions 
known to earth. The religion of Jesus was not com- 
piled from other systems; it was not borrowed from 
tradition, nor was it the deduction of philosophy. It 
was original; it was called, by the Jew and the Pa- 
gan, a new religion, a new doctrine. Looking for- 
ward, the prophets of old spake of the reign of Christ 
as a new covenant. John the Baptist, Jesus and His 
apostles, spoke of " its near approach," as the " king- 
dom of heaven," " the kingdom of God." The book 
which contains this religion is called the New Testa- 
ment. It presents a new and living way under a new 
Prophet, Priest, and King. The facts upon which it 
rests are new, being nothing less than the death, burial, 
and resurrection of its great Author. The commands 
which it enjoins are new. Faith in the Lord Jesus 
and obedience to Him were never enjoined before. 
All other governments and religions recognize justice, 
but the Christian abounds in mercy. Humility here, 



THE THREE REVELATIONS 129 

as nowhere else, is taught as the road to greatness, and 
love for our enemies is not only commanded, but it is 
exemplified in the death of its Founder and His last 
prayer for His foes. In the New Testament we have 
revealed a new organization, with new ofhcers, new 
laws, new ordinances and new worship. " If any man 
be in Christ, he is a new creature. Old things are 
passed away; behold, all things are become new. ,,a 
By virtue of this relationship Christians are called the 
temple of God, and His Holy Spirit is said to dwell in 
them. They are called sons and daughters of the 
Lord Almighty, heirs of God and joint heirs with 
Christ, with whom they are to reign forever and ever. 
This new religion, with all that it implies of dignity, 
honor, and glory, was untaught before Jesus. 

The promises of this religion are also new. It 
promises the forgiveness of sins, gives the guilty con- 
science the peace of God. There is no longer a re- 
membrance of sin year by year, but a full and free 
pardon. "Their sins and iniquities I will remember 
no more, saith the Lord/' Not only does it promise 
the forgiveness of sins, the gift of the Holy Spirit, but 
in the end everlasting life. No other religion ever 
promised such an immortality — a distinct, separate 
existence of a spirit clothed with a glorified and 
celestial body. It is new in being adapted to all 
nations, races, and conditions of men in all time. It 
is the light of the world, and grows brighter as the 
ages advance. It spans time with a triumphal arch, 
and throws upon the curtain of death the rainbow of 
a 2 Cor. v. 17. 
5 



i 3 o THE CHURCH OF CHRIST 

hope. It is new because it has painted immortal beau- 
ties across the valley and beyond the shadow of death. 
Reveals the gates standing ajar through which its sub- 
jects may enter the everlasting kingdom and enjoy 
the fadeless splendor of the new heaven and the new 
earth, where sin and suffering, disease and death, shall 
never come; where the good and the holy shall meet 
the God they have loved and the friends they have 
lost; where they shall live and reign with Christ and 
run the high race of immortality with increasing 
delight, forever happy and forever young. 



CHAPTER VIII 
THE CHURCH 

The Church of Christ Established. The Law and the Gospel 
Contrasted. 

We come now to the direct question, When and 
where was the institution called the "kingdom of 
heaven," the "kingdom of God," the "Church of 
Christ," established ? If the precise date of its procla- 
mation can be fixed, and this should be found subse- 
quent to the death of Christ, it will be perceived that 
an important step has been gained, and that the field 
of inquiry in regard to pardon, under Christ, has been 
much reduced. In establishing this date we will call 
attention to some facts which seem conclusive to show 
that this new religion was not established before the 
death of Christ. First, as a new covenant, it was 
ratified by the blood of Christ; as a testament, it was 
not of binding force while the testator lived; as a 
kingdom, it was not established until the King ascend- 
ed and was crowned; as a church, its history shows 
that it was not organized while Jesus lived on earth; 
as the great salvation, it only "began to be spoken by 
the Lord, and was confirmed unto us by them that 
heard him." a Finally, as the gospel it was founded 
a Heb. ii. 3. 

131 



i 3 2 THE CHURCH OF CHRIST 

on the death, burial, and resurrection of Christ, and 
was not preached until these facts had transpired. 3 
John the Baptist, Jesus and His apostles in the 
gospels, speak of the kingdom of heaven as " at 
hand " — " as approaching,'' but not as an established 
fact. But Paul says that God, " hath delivered us 
from the power of darkness, and hath translated us 
into the kingdom of his dear Son, in whom we 
have redemption through his blood, even the for- 
giveness of sins." b The kingdom was established 
then between these two periods of time. Again, 
the church was spoken of as still in the future, by 
Matthew, where Christ, in answer to Peter, said: 
"Upon this rock I will build my church; and the 
gates of Hades shall not prevail against it." c In the 
second chapter of Acts, last verse, we are informed 
that "The Lord added to the church daily those that 
were being saved." This still narrows its establish- 
ment to the time between these two periods. The 
word "church" occurs but three times in the gospels, 
and it is not spoken of as an established fact until 
the statement just quoted; after this it is used some 
ninety-five times in the singular and plural, and is 
always spoken of as an existing organization. Besides 
the apostles, the first officers of the church mentioned 
are the seven deacons, spoken of in the sixth chapter 
of Acts. In the succeeding history we have an or- 
ganization given complete, with its elders, deacons, 
and evangelists. 

When was the gospel of Christ first proclaimed ? 
a i Cor. xv. b Col. i. 13. c Matt. xvi. 18. 



THE CHURCH 133 

Christ did not claim all authority in heaven and on 
earth until after He had conquered death. Prior to 
this His mission was to the Jews and to developing 
principles which were to predominate in His coming 
reign. He now made use of the ever-memorable 
words first heard on earth : " Go ye into all the world 
and preach the gospel to every creature. ,, He says: 
"Thus it is written, and thus it behooved Christ to 
suffer, and to rise from the dead the third day, and 
that repentance and remission of sins should be 
preached in his name among all nations, beginning at 
Jerusalem. And ye are witnesses of these things. 
And, behold, I send the promise of my Father upon 
you; but tarry ye in the city of Jerusalem, until ye be 
endued with power from on high." a 

Upon this we would remark, first, that it was neces- 
sary for Christ to suffer and rise from the dead before 
remission of sins could be preached in His name 
among all nations. Second, that the proclamation 
was to begin at Jerusalem. And, third, that the 
apostles were not to begin to preach until they were 
endued with power from on high. In regard to this 
enduement for which they were to tarry, Jesus had pre- 
viously spoken to His eleven apostles, after Judas had 
gone out to betray Him. In this last discourse, so full 
of deep sympathy, beauty and love, He says: "But the 
Comforter, which is the Holy Spirit, whom the Father 
will send in my name, he shall teach you all things, 
and bring all things to your remembrance, whatsoever 
I have said unto you." b " But when the Comforter is 
a Luke xxiv. 46-49. b John xiv. 26. 



i 3 4 THE CHURCH OF CHRIST 

come, whom I will send unto you from the Father, 
even the Spirit of truth, which proceedeth from the 
Father, he shall testify of me: And ye also shall bear 
witness, because ye have been with me from the be- 
ginning." 3 ' "It is expedient for you that I go away, 
for if I go not away, the Comforter will not come unto 
you; but if I depart, I will send him unto you. And, 
when he is come, he will reprove [or convict] the world 
of sin, and of righteousness, and of judgment." 13 From 
these passages we learn that the Comforter (the Ad- 
vocate), the Holy Spirit, would not come until Jesus 
went away, and that when He was come He would 
teach the apostles all things and bring all things to 
their remembrance, and convict the world of sin and 
of righteousness and of judgment. How important 
then for us to know the precise time when this Advo- 
cate came to teach these wonderful things, clothed 
with authority from Jesus and the Father. Isaiah 
evidently spoke of this time over seven hundred years 
before, when he says: "And it shall come to pass in 
the last days, that the mountain of the Lord's house 
shall be established in the top of the mountains, and 
shall be exalted above the hills; and all nations shall 
flow unto it. And many people shall go and say, 
Come ye, and let us go up to the mountain of the 
Lord, to the house of the God of Jacob; and he will 
teach us of his ways, and we will walk in his paths: 
for out of Zion shall go forth the law, and the word of 
the Lord from Jerusalem. And he shall judge among 
the nations, and shall rebuke many people: and they 
a John xv. 26, 27. b John xvi. 7, 8. 



THE CHURCH 135 

shall beat their swords into plowshares, and their 
spears into pruning-hooks: nation shall not lift up 
sword against nation, neither shall they learn war any 
more." a This prophecy not only shows that the word 
of the Lord was to go forth from Jerusalem, but that 
it was to go forth in the last days — that is, in the last 
days of the Jewish nation or institution, as will be 
shown hereafter. 

Not only did the prophets point out the time and 
place of the gospel proclamation, but it was typified 
in the giving of the law to Moses. It was fifty days 
from the slaying of the paschal lamb in Egypt until 
the giving of the law on Mount Sinai. At the giving 
of the law, there were three thousand slain. "And 
there fell of the people that day about three thousand 
men." b Paul says: "Christ our passover is sacrificed 
for us." c It was just fifty days from the slaying or 
sacrifice of the lamb of God that taketh away the sin 
of the world, until the Apostles were endued with the 
Holy Spirit, according to the preceding promise, and 
Peter holding the keys of the kingdom opened that day 
its everlasting doors and three thousand entering were 
made alive. Well might Paul call the former law 
" The law of sin and death," and contrast it with " The 
law of the Spirit of life in Christ Jesus." d 

This brings us to the time when the gospel was first 
proclaimed, and nowhere do we meet with such great 
contrasts as we do between the law and the gospel. 
The one was narrow, local, limited to the Jew and the 

a Isaiah ii. 2-4. b Ex. xxxii. 28. 

c I Cor. v. 7. d Rom. viii. 2. 



i 3 6 THE CHURCH OF CHRIST 

land of Palestine, the other embraced all mankind. 
The one taught hatred to our enemies, the other love 
for our foes. The one said, "An eye for an eye and 
a tooth for a tooth," the other, " Blessed are the mer- 
ciful, for they shall obtain mercy." The first great 
king of the one when dying remembered his enemies 
and said to Solomon, " But his hoar head bring thou 
down to the grave with blood." a When in dying, 
David's greater Son and Lord remembered his ene- 
mies and betrayers and said, " Father, forgive them, 
for they know not what they do." b 

The law treated its subjects as slaves, the gospel 
as freemen. Peter, who had suffered the galling 
servitude of the former, said it was "a yoke upon the 
neck of the disciples, which neither our fathers nor we 
were able to bear." c "Stand fast therefore in the 
liberty wherewith Christ hath made us free, and be 
not entangled again with the yoke of bondage," d 
was the exhortation of the great apostle Paul who 
had been enslaved by the one and freed by the 
other. The first revealed God as Creator, the last 
as Father. The first was carnal, the last was spirit- 
ual; the first was earthly, the other heavenly. The 
law was silent in regard to life after death. All its 
rewards and punishments were earthly and temporal. e 
The gospel glows with immortality; it buds, blos- 
soms, blooms, and is laden with the fruitage of eternal 
life. The law was given from Sinai amid scenes of 
indescribable terror, which caused even Moses to ex- 

* I Kings ii. 9. b Matt, xxiii. 24. c Acts xv. 10. 

d Gal. v. 1. e See Deut. xxviii. 



THE CHURCH 137 

claim, "I exceedingly fear and quake." a But fifty 
days after the death of Jesus, "when the day of Pente- 
cost was fully come," we have the message of peace 
from the King of Peace. The Messiah has ascended 
to heaven, been crowned Lord of all and entered upon 
His mediatorial reign. The scenes that clustered 
around this sacred spot are hallowed scenes. They 
will live in the memory of man forever. 

If upon giving the law not so much as even a beast 
should touch the mountain, the place whereon we 
now stand is holy ground. "If the ministration of 
death, written and engraven in stones, was glorious, 
so that the children of Israel could not steadfastly be- 
hold the face of Moses for the glory of his counte- 
nance; which glory was to be done away; how shall not 
the ministration of the spirit be rather glorious ? For 
if the ministration of condemnation be glory, much 
more doth the ministration of righteousness exceed in 
glory. For even that which was made glorious had 
no glory in this respect, by reason of the glory that 
excelleth." b We stand then not where Moses stood, 
but upon ground hallowed by the bringing in of a 
better hope. The apostles have tarried in Jerusalem, 
as commanded, the Holy Spirit has fallen upon them 
as promised. Prophecy, promise and type are now 
fulfilled. Let us then approach with clean hands and 
pure hearts and unprejudiced minds and hear the 
first proclamation that ever reached the Gentile world 
— including all mankind — the story of remission of 
sins to be preached among all nations, beginning at 
a Heb. xii. 21. b Cor. iii. 7-10. 



i 3 8 THE CHURCH OF CHRIST 

Jerusalem. The story of love and suffering, of death 
and triumph, of the cross and the crown, which has 
cheered millions of the living and dying of earth, and 
will be sung as a new song by the redeemed in heaven 



CHAPTER IX 

THE DAY OF PENTECOST 

Peter's Sermon on the Day of Pentecost and the Pardon of the 
Three Thousand. 

"And when the day of Pentecost was fully come, 
they were all with one accord in one place. And sud- 
denly there came a sound from heaven as of a rushing 
mighty wind, and it filled all the house where they 
were sitting. And there appeared unto them cloven 
tongues like as of fire, and it sat upon each of them. 
And they were all filled with the Holy Spirit, and 
began to speak with other tongues, as the Spirit gave 
them utterance. And there were dwelling at Jerusa- 
lem Jews, devout men, out of every nation under 
heaven. Now when this was noised abroad, the 
multitude came together, and were confounded, be- 
cause that every man heard them speak in his own 
language. And they were all amazed and marveled, 
saying one to another, Behold, are not all these which 
speak Galileans ? And how hear we every man in 
our own tongue, wherein we were born ?" a 

No wonder that these people who spoke seventeen 

languages or dialects were amazed when each heard 

them speak in his own language, "the wonderful 

a Acts ii. 1-8. 

139 



i4o THE CHURCH OF CHRIST 

works of God." a While some were in doubt, saying, 
one to another, "What meaneth this ? Others mock- 
ing, said, These men are full of sweet wine." But 
Peter, to whom Jesus had given the keys of the king- 
dom and imparted the authority to open the king- 
dom of heaven on earth, " standing up with the eleven, 
lifted up his voice, and said unto them, Ye men of 
Judea, and all ye that dwell at Jerusalem, be this 
known unto you, and hearken to my words: For 
these are not drunken, as ye suppose, seeing it is but 
the third hour of the day. But this is that which was 
spoken by the prophet Joel: And it shall come to pass 
in the last days, saith God, I will pour out of my Spirit 
upon all flesh: and your sons and your daughters 
shall prophesy. . . . And it shall come to pass, that 
whosoever shall call on the name of the Lord shall be 
saved." b The last days spoken of here are the same 
as the last days spoken of by Isaiah and refer to the 
close of the Jewish dispensation or age. Jesus, while 
He lived, kept the Jewish law perfectly. He is the 
only one on record who met all its requirements; and 
when the Jews were challenged no one convicted Him 
of sin. He kept the law, and not " one jot or tittle " 
passed until all was fulfilled and was " abolished." c 
" He took it out of the way, nailing it to his cross," 
and dying exclaimed, " It is finished," and the " vail 
of the temple was rent." Now, all may approach 
" by a new and living way, which he hath consecrated 
for us, through the vail." d 

aActsii. II. bActsii. 14-21. 

c See 2 Cor. iii. 7—13. d Heb. x. 20. 



THE DAY OF PENTECOST 141 

The last days have truly come. The starlight age 
has passed, the moonlight age is now closed. The 
law has waned to wax no more, "the sun of righteous- 
ness has arisen with healing in his wings," the ever- 
lasting gospel is being proclaimed for the first time 
on earth. "Ye men of Israel, hear these words: 
Jesus of Nazareth, a man approved of God among 
you by miracles and wonders and signs, which God 
did by him in the midst of you, as ye yourselves also 
know: Him, being delivered by the determinate 
counsel and foreknowledge of God, ye have taken, 
and by wicked hands have crucified and slain: Whom 
God hath raised up, having loosed the pains of death: 
because it was not possible that he should be holden 
of it." a Peter then goes on to apply a prophecy of 
David to Christ, which says: "Thou wilt not leave 
my soul in Hades, neither wilt thou suffer thine Holy 
One to see corruption." 13 

He speaks of His ascension and concludes this won- 
derful discourse by saying in the most direct manner, 
"Therefore let all the house of Israel know assuredly, 
that God hath made that same Jesus, whom ye have 
crucified, both Lord and Christ. Now when they 
heard this, they were pricked in their heart, and said 
unto Peter and to the rest of the apostles, Men and 
brethren, what shall we do?" c Never was there 
proclaimed to men greater facts, nor were they ever 
charged with greater crime. Nor from the depths of 
human conviction and anguish ever came a more 
direct, earnest and important inquiry, " What shall 
a Acts ii. 22-24. b Acts ii. 27. c Acts ii. 36, 37, 



142 THE CHURCH OF CHRIST 

we do?" This question demands and receives' an 
answer about which there can be no mistake. Human 
language is incapable of making either the question 
or the answer plainer. "Then Peter said unto them, 
Repent, and be baptized every one of you in the 
name of Jesus Christ for the remission of sins, and ye 
shall receive the gift of the Holy Spirit. For the 
promise is unto you, and to your children, and to all 
that are afar off, even as many as the Lord our God 
shall call." a "Then they that gladly received his 
word were baptized; and the same day there were 
added unto them about three thousand souls. And 
they continued steadfastly in the apostles' doctrine 
and fellowship, and in breaking of bread, and in 
prayers. " b 

Here and now is opened before us the Christian age. 
Here we have the first gospel sermon preached by 
Peter under the ascended, ruling, reigning Christ. 
The gospel is now before us for the first time in its 
fulness. We have heard the first discourse based 
upon its great facts, listened to the first inquiry, " What 
shall we do? " heard the first command given by the 
authority of Christ, and witnessed the conversion of 
three thousand persons, and their baptism into the 
name of the Father, Son, and Holy Spirit. It is evi- 
dent from the preceding narrative, first, that these 
persons heard; second, that they believed; third, that 
they repented; fourth, that they were baptized; fifth, 
that they received the remission of sins and the gift of 
the Holy Spirit. Upon these conditions they became 
a Acts ii. 38, 39. b Acts ii. 41, 42. 



THE DAY OF PENTECOST 143 

subjects of Christ's kingdom. They entered His 
Church and are the first recorded who " continued 
steadfastly in the apostles' doctrine and fellowship, 
and in breaking of bread, and in prayers." a * 

We come now to a most important inquiry: Were 
the conditions here imposed applicable to that par- 
ticular time and occasion only, or were they enjoined 
by divine authority upon all who subsequently entered 
the Church, and were they thus designed to be re- 
quired of all persons alike in all succeeding ages of 
time? Is there uniformity or diversity in the system 
of pardon? Does the amnesty proclamation of Jesus 

* It will be observed that this sermon of Peter at the open- 
ing of the kingdom was addressed to all "ye that dwell at 
Jerusalem," and "there were dwelling at Jerusalem Jews, 
devout men, from every nation under heaven." The Gos- 
pel was preached beginning at Jerusalem as commanded, 
and then in Judea and in Samaria and unto the uttermost 
part of the earth. Paul said, about one generation after 
the Gospel was first proclaimed, that it "was preached in 
all creation under heaven." b 

This shows the very rapid advance of the kingdom 
after Pentecost. The apostles no longer preached the king- 
dom of heaven is at hand. Christ had ascended, and "for 
the suffering of death was crowned." "Being by the right 
hand of God exalted." The kingdom is now an estab- 
lished fact " and the gates of hades shall not prevail against 
it." Daniel speaks of this time, saying: "And in the days 
of those kings shall the God of heaven set up a kingdom, 
which shall never be destroyed, nor shall the sovereignty 
thereof be left to another people; but it shall break in pieces 
and consume all these kingdoms, and it shall stand forever."' 

Christ " must reign, till he hath put all his enemies under 
a Acts ii. 42. b Col. i. 23; Rom. i. 5, xvi. 26. c Dan. ii. 44. 



i 4 4 THE CHURCH OF CHRIST 

to the world enjoin the same terms upon all? Is there 
order and harmony in heaven's last great system of 
redemption, or is it chaos and confusion ? If we know 
that our Redeemer liveth, may we not know how He 
redeems from sin and be fully assured of pardon? 
" What must I do to be saved? " will be asked as long 
as there is sin and a Savior. Reason, justice, mercy, 
and love require that this question, springing from the 
deepest wants of the human soul, should meet with an 
answer which can be understood and obeyed by all 
who sincerely ask it. Not only so, but we may expect 
uniformity in what is required both of saint and sin- 
ner. If there is any one thing better established than 
another it is the uniformity of God's laws both in na- 
ture and revelation. Under the former dispensations 
He required the same initiation of one as of another. 
He required the same sacrifice for the same sin, and 
imposed the same punishment for the same crime. 
We may expect, then, under this last and most perfect 
development of God's wisdom, mercy, and love, to 
find uniformity, order, and harmony. But before 
calling attention to the uniformity of the law of par- 
don by considering each individual case, we will first 
notice the order of God's revelation. 

his feet," a or God's " will be done on earth as in heaven." 
Now that the kingdom of heaven is established, there is no 
record or example of anyone anywhere under the guidance 
of inspiration, praying " Thy kingdom come," or preaching 
an approaching kingdom, even in the sense of " Thy will 
be done"; as an established kingdom may be extended but 
cannot come again in any sense. 

a i Cor. xv. 25. 



CHAPTER X 

THE NEW TESTAMENT SCRIPTURES 

The Significance of the Gospels, the Acts, the Epistles, and The 
Book of the Revelation, and Their Place in the History of 
Pardon. 

We have called attention to the three religions re- 
corded in the Bible, the Patriarchal, the Jewish, and 
the Christian. There are properly four great divi- 
sions in the Old Testament — history, law, prophecy, 
and poetry. Passing on to the New Testament, there 
are also four great divisions: The four gospels, the 
Acts of Apostles, the twenty-one epistles, and the book 
of Revelation. The four gospels contain the most 
wonderful history known to earth. There is nothing 
preceding or succeeding like them in the history of the 
world. They stand alone among all writings. The 
age of law, of prophecy, of wisdom, and of national 
power had long since passed from the Jewish people. 
The age of servitude, of sect, of party, and of tradition 
had come. Hypocrisy, bigotry, intolerance, and self- 
righteousness were ruling characteristics . While they 
boasted of Abraham as their father, Moses as their 
law-giver, and the prophets as their teachers, the Jews 
disregarded the faith of the one, the instructions of 
the other, and had gone about to establish their own 

145 



146 THE CHURCH OF CHRIST 

righteousness, "teaching for doctrines the command- 
ments of men." a 

In this age and surrounded with such circumstances 
Jesus appeared. The gospel records of His life have 
no parallel in human history. Born as a Jew, and 
surrounded with the bigotry of His people and His 
times, He taught a philanthropy, mercy, and love un- 
known, unequaled, and which can never be surpassed. 
The four gospels give the birth, life, mission, death, 
resurrection, and ascension of the Being who has 
wrought the greatest changes in human society of all 
time. One of the most remarkable things about 
those who wrote the gospels is that they give a record 
of all Jesus did, taught, and suffered without a single 
note or comment of their own. No note of criticism, 
no word of praise or blame is given. Nothing to bias 
the mind or prejudice the judgment of others. True, 
we have expressions of their own deep love, and abi- 
ding affection for the Master, but from them the char- 
acter of Jesus received no eulogium, no praise. John, 
alone, ventured so far as to tell us what his gospel was 
written for: Many other signs therefore did Jesus. . . 
but "these are written, that ye might believe that 
Jesus is the Christ, the Son of God; and that be- 
lieving ye might have life through his name." b This 
may be stated, in a general way, to be the meaning or 
purport of all the gospels. In order to produce this 
faith and give this life they give us a record of the say- 
ings and doings of Jesus, the wonderful events attend- 
ing His birth and death, and crown all by the testi- 
a Matt. xv. 9. b John xx. 30, 31. 



NEW TESTAMENT SCRIPTURES 147 

mony of God, angels, and men. Even demons and 
Satan bear testimony to His superhuman power. We 
have, therefore, the Messiahship of Jesus and His 
divine mission confirmed, not only by miracles, signs, 
and wonders which God did by Him, and by His own 
declarations, but by every variety of evidence known 
to man. "These are written, that ye might believe 
that Jesus is the Christ, the Son of God." The 
testimony is ample. The Messiah of prophecy is 
the Christ of history. 

The chief object of the first great division of the 
New Testament — the gospels — then is to produce 
faith. They did not give a record of the Church com- 
plete, nor the history of the admission of any one 
to its blessings and privileges. It is only in con- 
cluding that the terms are given upon which persons 
may enter the kingdom of the risen Lord. His am- 
bassadors, however, were restricted from promulga- 
ting them until He ascended and they were endued 
with power from on high. 

In the study of the New Testament it is very im- 
portant to keep in mind the proper divisions of the 
book. Without doing this it will be impossible to 
gain an accurate knowledge of its system of pardon 
or salvation. The gospels were written giving the 
history of Jesus as an example; His teaching, as in- 
structions, and His death as an atonement; and all 
this for the purpose of producing faith and obedi- 
ence. 

The Acts of the Apostles gives the history of the or- 
ganization of the Church, the preaching of the apostles 



148 THE CHURCH OF CHRIST 

under the commission of Christ, beginning at Jerusa- 
lem, and continuing to preach in various parts of the 
world. It gives the missionary labors of the apostles 
and evangelists, gives the minute and detailed account 
of the pardon of masses of people and of many indi- 
viduals. And here alone can we find a full account 
of how the gospel was preached, received, and obeyed. 
Here alone, of all the books of the New Testament, 
are we told how persons come into the Church of 
Christ. This, then, is the book to which the believing 
penitent will go and ask, as thousands heretofore have 
asked, "Lord, what wilt thou have me to do ?" and 
receiving the same answer will do the same things and 
rejoice in the same hope. 

The twenty-one epistles were written to organized 
churches and individuals — to Christians, giving in- 
struction to officers, to members, in regard to all 
things pertaining to life and godliness. Here is set 
before the Christian his warfare, his race, his crown 
Here are given in full the conditions upon which the 
Christian may enter the everlasting kingdom. 

Fourteen of the twenty-one epistles were written 
by Paul. Paul was the great apostle to the Gentiles. 
He preached chiefly to them, and in his epistles is de- 
veloped, as nowhere else, the true idea of the law and 
the gospel. 

In no other epistles can we learn the distinction 
between the two. It is only by noting the fact that 
some of the other epistles seem to be general that we 
may infer that the Gentiles are addressed at all. In 
none of these epistles are the Gentiles alluded to 



NEW TESTAMENT SCRIPTURES 149 

favorably. Peter, addressing the strangers scattered 
abroad, commands them to have their "conversation 
honest among the Gentiles; that, whereas they speak 
against you as evil doers." a Again, he says: "For 
the time past of our life may suffice us to have wrought 
the will of the Gentiles, when we walked in lascivious- 
ness, lusts, excess of wine, revelings, banquetings, 
and abominable idolatries: wherein they think it 
strange that ye run not with them to the same excess of 
riot, speaking evil of you." b John speaks of certain 
persons who went " forth, taking nothing of the Gen- 
tiles." c In the Book of Revelation the outer court 
is spoken of " as given to the Gentiles." Thus the 
word "Gentile" occurs but four times in these seven 
epistles and in the book of Revelation, while it occurs 
some forty-four times in Paul's epistles alone. In the 
epistles of Paul the Gentiles are treated on terms of 
equality. 

Here there is neither Greek nor Jew, barbarian nor 
Scythian, bond nor free. But all are one in Christ. 
If Gentiles would know God's will, both as converted 
and unconverted, they must search the Scriptures 
from the giving of the great Commission by Christ 
until the close of the epistles by Paul. Here all bar- 
riers and race distinctions are broken down, and the 
Fatherhood of God and the brotherhood of man is 
developed and God's great love for the entire world 
is exemplified. Here for the first time the Jew and 
the Gentile meet in one family and rejoice together 
in the hope of the glory of God. The epistles then, 
a I Pet. ii. 12. b i Pet. iv. 3, 4. c 3 John 7. 



ISO THE CHURCH OF CHRIST 

as a whole, were written to persons whose former sins 
had been forgiven, who had been adopted into the 
family of God; they were written to give instructions 
in regard to their walk and conversation; to teach 
them what they were to do, to suffer and finally to 
enjoy. The book of Revelation gives a prophetic 
history of the future of the Church, foretelling great 
calamities which were to come upon the earth, the 
sufferings and struggles of the saints of the Most 
High, and their final and glorious victory. 

Of the gospels it may be said, "These are written 
that you might believe." The Acts of the Apostles 
gives a history of pardon and examples of conversion; 
the epistles direct Christians how to live; and the 
book of Revelation gives a prophecy of the future. 



CHAPTER XI 

THE GREAT SALVATION 

A Review of the Three Cases of Pardon in the Gospels. The 
Significance of the Cross. The Great Salvation which Began 
to be Spoken by Christ. 

Having called attention to the four divisions of the 
New Testament and the design of them, we will now, 
before proceeding with the history of each case of 
pardon recorded in Acts, refer again to the cases of 
pardon given in the gospels. There are only three 
instances of forgiveness recorded during Christ's per- 
sonal ministry. The first one is the man afflicted 
with the palsy, and recorded by Matthew, Mark, and 
Luke. Jesus first forgave him, and then to demon- 
strate that the Son of Man had power on earth to for- 
give sins, He said to the sick of the palsy, "Arise, take 
up thy bed, and go unto thine house/' a The next case 
given is a woman, who was a sinner, but who washed 
Jesus's feet with tears and wiped them with the hairs 
of her head. "And he said unto her, Thy sins are 
forgiven." b The last case is the thief on the cross. 
Jesus said unto him, "To-day shalt thou be with me 
in paradise." c These comprise all the cases of for- 

a Matt. ix. 6; Mark ii. n; Luke v. 20. 
b Luke vii. 37-48. c Luke xxiii. 43. 

151 



152 THE CHURCH OF CHRIST 

giveness of sins, unless we consider the casting out of 
demons as equivalent to pardon. 

Upon these we would remark, that in the first case 
Jesus demonstrated His power to forgive by working 
a miracle. In the second case, we have an example 
for all time of the pure and sinless One forgiving a 
sinful woman, and in the last case the depth of His 
mercy reaching to a man who was a self-condemned 
criminal. Thus we learn that even the lowest, the 
fallen, and most depraved of earth may hope in 
Jesus. But, says one, may I now be pardoned as the 
man afflicted with the palsy, the woman at Jesus' 
feet, or the thief on the cross ? If all the circum- 
stances were the same, no doubt that the same results 
would follow. We have no promise, however, that 
Jesus will ever tabernacle in the flesh again as He 
did in Palestine. Never again will a palsied man 
be let down through the roof of a house to be healed 
by the Lord. Never again will a sinful, sorrowing 
woman bedew His feet with tears, nor will His feet 
and hands be pierced with nails while a suffering, 
dying thief by His side asks to be remembered when 
He comes into His kingdom. It must never be for- 
gotten therefore that these acts of pardon were per- 
formed while Jesus was personally on the earth, and 
that, too, before His death, and before He had given 
commandment to both saint and sinner. Before the 
death of Jesus His approaching reign was preached. 
After His death remission of sins was preached in 
His name among all nations, beginning at Jerusalem. 
While Jesus was personally on the earth He sowed 



THE GREAT SALVATION 153 

broadcast His blessings and none could stay His hands 
or say " What doest thou? " But when He died and 
left His will to His executors, the blessings henceforth 
have been bestowed in accordance with His will. 
The New Testament was not of binding force while 
the testator lived. As well might we expect Him 
now to address the multitude as He did then, to heal 
the sick, cure the blind, raise the dead, as to pardon 
now, as He did then. He could not do this without 
violating His last will and testament, in which the 
terms of pardon are fully set forth. When He ap- 
peared to Paul, after His ascension, to make him an 
apostle, He did not state the terms of pardon, but 
sent him to one of His disciples to learn what to do. 
All blessings, after the death of Jesus, flowed in the 
broad, deep channel of the gospel, and all persons 
thereafter addressed supernaturally by Jesus, by an- 
gels, by visions, or by the Holy Spirit, were not par- 
doned by direct supernatural power, but were sent 
to ministers of the gospel to learn what they should 
do to be saved. It is important to note that in these 
three cases of pardon given in the gospels they were 
pardoned by the word of the Lord, but that there 
were no terms required in order to pardon. In all 
cases subsequent to the death of Jesus there are terms 
of pardon required, but the evidence of pardon is 
the same, being the word of the Lord spoken by di- 
vine authority. 

Having briefly called attention to the three cases 
of forgiveness mentioned in the gospels, we now note 
the fact that there is only one case given in which 



i54 THE CHURCH OF CHRIST 

Jesus made known, in a figurative way, the terms of 
admission into the kingdom of God. This was in the 
case of Nicodemus. As admission into the kingdom 
was the subject of conversation here, this case, unlike 
the other three, agrees with the terms as declared 
when the kingdom became established, and the figu- 
rative language in regard to being born again, " born 
of water and of the Spirit/' a becomes intelligible when 
viewed in the light of the terms of pardon as an- 
nounced on the day of Pentecost, and in all subse- 
quent cases of admission into the Church of Christ 
or kingdom of God. 

It should be borne in mind by every student of the 
Bible, that from the giving of the law on Sinai until 
the death of Jesus on Calvary, there is not a single 
command given to the Gentile world. There are 
some individual cases of Gentiles becoming Jews, but 
the Jews had no command to evangelize, none to 
preach their religion to the world; but their prophets 
were directed to predict the coming One and the uni- 
versal reign of the Prince of Peace. John the Baptist's 
mission was to the Jews only. Christ's personal min- 
istry, and that of His apostles during His life, was 
"to the lost sheep of the house of Israel" — to the 
Jews, and to develop principles which were to pre- 
dominate in His coming reign. His kingdom was 
not established until He had conquered death: "For 
the suffering of death he was crowned." b His 
Church did not exist before He arose from the ruins 
of the grave, and it was built on the great facts con- 
s'' John iii. 5. b Heb. ii. 9. 






THE GREAT SALVATION 155 

nected with the subversion of the empire of death, 
"and the gates of Hades shall not prevail against it." 
"That through death he might destroy him that had 
the power of death, that is, the devil; and deliver 
them, who through fear of death were all their lifetime 
subject to bondage." a He died that remission of sins 
might be preached in His name among all nations. 
He died for our sins. He died, and since His death 
the redeemed in heaven sing a new song. " For thou 
wast slain, and hast redeemed us to God by thy blood 
out of every kindred, and tongue, and people, and na- 
tion." 5 He died, and it is His dying love that is 
preached. He rose, and it is His risen power that 
makes Him almighty to save. He rose, and because 
He rose the gates of death are broken and liberty to 
the captive is proclaimed. He ascended, and "When 
he ascended up on high, he led captivity captive, and 
gave gifts unto men." c Then, and not until then, 
was wrought out and brought in an everlasting re- 
demption for all the children of men. 

We live on this side of the cross and should be de- 
termined not to know anything but "Jesus Christ and 
him crucified." d The banner of the cross is the ban- 
ner of victory. The preaching of Christ crucified is 
"the power of God and the wisdom of God," altho 
it was to "the Jews a stumbling-block, and unto the 
Greeks foolishness." e "Though he were a Son, yet 
learned he obedience by the things which he suffered; 
and being made perfect, he became the author of 

a Heb. ii. 14, 15. b Rev. v. 9. c Eph. iv. 8. 

d 1 Cor. ii. 2. e I Cor. i. 23. 



i 5 6 THE CHURCH OF CHRIST 

eternal salvation unto all them that obey him." a 
Paul says: "He is the head of the body, the church: 
who is the beginning, the firstborn from the dead; 
that in all things he might have the preeminence. 
For it pleased the Father that in him should all fulness 
dwell; and, having made peace through the blood 
of his cross, by him to reconcile all things unto him- 
self; by him, I say, whether they be things in earth, 
or things in heaven." b 

Again we remark before resuming the history that 
as a salvation the gospel only "began to be spoken by 
the Lord." "How shall we escape, if we neglect so 
great salvation; which at the first began to be spoken 
by the Lord, and was confirmed unto us by them that 
heard him; God also bearing them witness, both with 
signs and wonders, and with divers miracles, and gifts 
of the Holy Spirit, according to his own will ? " G 
Jude called this salvation "the common salvation." d 
There are many special salvations spoken of in the 
Bible, but this common salvation, this great salvation, 
stands alone in its greatness and is complete in its 
blessings. Noah and his family were saved from the 
flood, the children of Israel were saved from Egyptian 
bondage; they were saved from their enemies and 
from the fiery serpents in the wilderness. They were 
saved over and over again from invading armies, from 
disease and pestilence, but all their salvations were 
temporal — earthly. All their blessings were in basket 
and in store — all belonged to time and sense. There 
was no promised salvation even for the pious Jews 

a Heb.v.8,9. b Col. i. 18-20. c Heb.ii.3,4. d Jude 3. 



THE GREAT SALVATION 157 

covering time and eternity. No salvation from the 
grave, no eternal life, no heaven is promised, only 
prosperity, greatness, and dominion in this life. The 
law of Moses did not propose or answer the question, 
Does death end all? The five books of Moses, the 
religious system of the Jews, do not contain the 
words immortality, eternal life, nor do they promise 
heaven as the future abode of man. They are bar- 
ren of all words containing the idea of future being, 
blessedness, or salvation. But the great salvation 
which at the first began to be spoken by the Lord 
proposed to save not only from the effects of sin and 
from the bondage of sin, but from the wages of sin. 
It saves from past transgressions, gives strength for 
present duty, and promises a future salvation from 
the grave and a glorious immortality. This great 
salvation " began to be spoken by the Lord." No 
government, no system of philanthropy, no religion 
ever proposed such a salvation — a salvation for Jew 
and Gentile, for bond and free, a salvation for all 
nations, for all races, and for all time. 

It was not until after Jesus arose from the dead 
that He declared that all authority in heaven and 
earth was given to Him. " Go ye therefore into all 
the world and preach the gospel to every creature." 
At first it began to be spoken by the Lord, but it only 
began to be spoken by Him and was confirmed unto 
us by them that heard Him. God also bearing them 
witness both with signs and wonders and divers 
miracles and gifts of the Holy Spirit. It began to 
be spoken by the Lord but we must come to those 



158 THE CHURCH OF CHRIST 

who confirmed it unto us to know its history, — to 
the apostles, His ambassadors ; to those commissioned 
to open the kingdom, to learn how to enter and enjoy 
the marvelous blessing of this complete salvation 
from sin, death and the grave. 

A perfect salvation — perfect in its precepts, per- 
fect in its promises. Nothing can be added to the 
depth of love contained in its facts, nothing to the 
purity of its commands, nothing to the fulness of its 
rewards. It embraces all of mercy, all of love, all 
of tenderness known in earth or heaven. It covers 
the whole range of human obligations, forbids all 
that is wrong, enjoins all that is right, and rewards 
all that is good. It explains all that is dark and 
mysterious in the hitherto unsolved problems of life 
and death. It cleanses the sinful, makes holy the 
vile, lifts up the fallen, comforts the lowly, cheers 
the sorrowing, relieves the suffering, and takes away 
the sting of death. Millions of its subjects now live 
in the hope of dying, and millions more have died in 
the hope of living. It is a great salvation, worthy 
of God to devise, Jesus to execute, and the Holy 
Spirit to consummate. It is a salvation into which 
" the angels desired to look," and they wondered at 
the depths of the mercy of God. It is the last great 
offer of heaven to earth, and is full, free, and ever- 
lasting. 



CHAPTER XII 

THE APOSTLES' PREACHING 

Preaching of Peter and John. Imprisoned by Jews and Released 
by the Power of God. The Community of Interest. 

We now resume the consideration of the terms of 
pardon as developed in this great salvation, and the 
terms of admission into the kingdom of the ruling 
reigning sovereign, and the requirements made of 
persons on entering the Church, to the history of the 
forgiveness of sins as taught by Christ's own ambas- 
sadors, who were endued by the Holy Spirit. 

We have called attention to the first gospel sermon 
preached after Jesus had finished the work given Him 
to do, and to the fact that three thousand gladly re- 
ceived the word. The terms of pardon required of 
this multitude were so plain that a wayfaring man 
or the most simple-minded need not err therein. At 
the conclusion of this discourse we are informed that 
"the Lord added to the church daily those that were 
being saved." a After this, when Peter and John 
were about going into the temple at the hour of prayer, 
Peter healed in the name of Jesus a man who was 
"above forty years old," and had been laid at the 
Beautiful Gate, being lame from his birth. When 
a Acts ii. 47. 

159 



160 THE CHURCH OF CHRIST 

the people saw that the lame was healed, they ran to- 
gether unto Solomon's Porch, looking earnestly on 
Peter and John as if by their own power or holiness 
they had made this man to walk. Peter charged them 
with having denied the Son of God, "in the presence 
of Pilate, when he was determined to let him go. But 
ye denied the Holy One and the Just, and desired a 
murderer to be granted unto you; and killed the 
Prince of life, whom God hath raised from the dead; 
whereof we are witnesses. And his name, through 
faith in his name, hath made this man strong . . . 
given him this perfect soundness in the presence of 
you all. And now, brethren, I know that through 
ignorance ye did it, as did also your rulers . . . Re- 
pent ye therefore, and turn again, that your sins may 
be blotted out, when the times of refreshing shall come 
from the presence of the Lord." a This is the second 
time Peter addresses the betrayers of Christ in regard 
to their duty. The command here given does not 
differ from the commission given by Christ nor from 
the previous direction of Peter — hearing and believing 
are here both implied. Then they were commanded 
to repent and turn — to obey — that their sins might be 
blotted out, and they would receive "the gift of the 
Holy Spirit," or, that "times of refreshing may come 
from the presence of the Lord." Peter, continuing 
his discourse, says: "For Moses truly said unto the 
fathers, A Prophet shall the Lord your God raise up 
unto you of your brethren, like unto me; him shall ye 
hear in all things whatsoever he shall say unto you. 
a Acts iii. 13-19. 



THE APOSTLES' PREACHING 161 

. . . Yea, and all the prophets from Samuel and 
those that follow after, as many as have spoken, have 
likewise foretold of these days." a This is a wonder- 
ful statement. Moses' authority had passed away, a 
greater than Moses is here. He it is of whom Moses 
and the prophets wrote. Samuel, the head of the long 
line of Jewish prophets, and all his successors, have 
foretold these days — marvelous days — the last days 
of Judaism, the first days of Christianity. They 
marked the fading away of the old, the coming in of 
the new. If the prophets looked forward to these 
days, may we not look back to them, laden, as they 
are, with glad tidings for all people ? Precious days, 
days hallowed by the greatest events that ever oc- 
curred on earth ; days which gave man new faith, new 
hope, and started the world on a new career of glory. 
Days in which were wedded heaven and earth in Jesus 
and His Church, in bonds of love which are not broken 
in life nor parted in death. We should consider well 
the events of these days which marked the beginning 
of the Christian age, an age which on all succeeding 
ages has been telling with irresistible power. 

The result of this discourse was that "the people, 
the priests, and the captain of the temple, and the 
Sadducees,came upon them, being grieved that they 
taught the people, and preached through Jesus the 
resurrection from the dead. And they laid hands on 
them, and put them in ward unto the morrow: for it 
was now evening. But many of those who heard the 
word believed; and the number of the men was about 

a Acts. iii. 22-24. 
6 



1 62 THE CHURCH OF CHRIST 

five thousand." a Here it is simply stated that they 
believed, and that "the number of men was about five 
thousand/' We have no warrant, however, for the 
conclusion that those who were added to the Church 
daily, or these who were numbered, had not complied 
with the same terms required on the day of Pentecost. 
That the terms are not stated in full in every case is 
not a proof that they were not enforced. No one 
will argue, because it is only stated that they were 
"added to the church," that they were added without 
faith or repentance. Neither can it be argued, be- 
cause belief only is stated here, that they were not re- 
quired to repent and to be baptized. Because all the 
terms of pardon are not stated in each individual case, 
it does not follow that they did not comply with all the 
terms. We must then look to the cases of pardon 
given in full if we would know what was done by each 
individual who is said to be "added to the Church," 
who "believed," or who became "obedient unto the 
faith." This is an important consideration. We 
should never recognize the obedience to one command, 
given either to saint or sinner, as covering the whole 
range of human obligation. If the system of redemp- 
tion is perfect as a whole, it is perfect in all its parts, 
and each part must be complied with in order to per- 
fect obedience. It would therefore follow, as a mat- 
ter of justice and common right, that no more and no 
less should be required of one than of another under 
the same circumstances. If, therefore, it be shown 
that many persons at different places and various 
a Acts. iv. 1-4. 



THE APOSTLES' PREACHING 163 

times heard, believed, repented, and were baptized in 
order to receive pardon, it follows that this is the law 
of pardon, even if all these terms are not fully stated 
in each individual case, as they are not excluded. 

When Peter and John were released from prison 
on the next day they were summoned by the "rulers 
and elders and scribes," and "the high priest" and 
others in regard to healing the lame man. They were 
asked, " By what power, or by what name, have ye done 
this ? Then Peter, filled with the Holy Spirit, said unto 
them. ... Be it known unto you all, and to all the 
people of Israel, that by the name of Jesus Christ of 
Nazareth, whom ye crucified, whom God raised from 
the dead, even by him doth this man stand here before 
you whole. . . . Neither is there salvation in any 
other: for there is none other name under heaven given 
among men, whereby we must be saved." a Abra- 
ham, Moses, David, and all the prophets were power- 
less to save. Jesus alone is vested with power to save; 
none ever preceded Him, none have succeeded Him 
with such power. Of all the mighty of earth none 
have demonstrated power to save. Jesus alone is 
able to save and strong to deliver. No other name 
given whereby we must be saved. This was true 
then, is true to-day, true to-morrow, and will be true 
until sin shall cease, until the grave gives back its 
dead, and time shall be no more. 

"Now when they saw the boldness of Peter and 
John, and perceived that they were unlearned and 
ignorant men, they marveled; and they took knowl- 
a Acts iv. 7-12. 



164 



THE CHURCH OF CHRIST 



edge of them, that they had been with Jesus. And be- 
holding the man who was healed standing with them, 
they could say nothing against it. . . . And they 
called them, and commanded them not to speak at 
all nor teach in the name of Jesus. But Peter and 
John answered and said unto them, Whether it be 
right in the sight of God to hearken unto you more 
than unto God, judge ye. For we can not but speak the 
things which we have seen and heard. So when they 
had further threatened them, they let them go. . . . 
And being let go, they went to their own company, and 
reported all that the chief priests and elders had said 
unto them." a Having prayed to God, who hath 
made heaven and earth, the sea and all things, the 
place where they were assembled was shaken, "And 
they were all filled with the Holy Spirit, and they 
spake the word of God with boldness. And the 
multitude of them that believed were of one heart and 
of one soul." b 

Then follows an account of the community of in- 
terest and the death of Ananias and Sapphira on 
account of "having lied to the Holy Spirit." This 
common interest — this community, which was con- 
fined to the Jerusalem church, so far as history in- 
forms us, was made necessary by the common need 
of the "multitude of them that believed," as no doubt 
there would be great difficulty in obtaining employ- 
ment when they were despised and persecuted; and 
also on account of the sick that were healed. It was 
not compulsory but voluntary. 

a Acts iv. 13-23. b Acts iv. 31, 32. 



THE APOSTLES' PREACHING 165 

We observe, in regard to this distribution, that 
notwithstanding the fact that the apostles were given 
the power to work miracles, yet in this case of great 
necessity they did not feed the " multitude of them 
that believed," as Jesus fed the five thousand. But 
this community of interest was formed to care for 
the needy. 

Jesus gave instructions to the twelve apostles and 
the seventy on their first mission, saying, " Take noth- 
ing for your journey, neither staff, nor wallet, nor 
bread, nor money; neither have two coats " a but when 
this mission " to the lost sheep of the house of Israel " 
was finished and He was preparing them to " go into 
all the world," just before His betrayal He said: 
" When I sent you forth without purse, and wallet, 
and shoes, lacked ye anything?" and they said, 
" Nothing," and He said unto them, " But now, he 
that hath a purse, let him take it, and likewise a 
Wallet," b thus annulling His first instructions. 

If the apostles or ministers after this went out as 
on the first mission, we have no record of it; but in 
contrast we learn from Paul, " Even so did the Lord 
ordain that they that preach the Gospel should live 
of the Gospel." c He says also to Christians, " Study 
to be quiet and to do your own business and to work 
with your own hands even as we charged you." d 
Again, "If any man provideth not for his own house- 
hold he hath denied the faith and is worse than an 
unbeliever." e And again, " If any man will not 

a Lukeix. 3. b Lukexxii. 35, 36. c i Cor. ix. 14. 

d 1 Thess. iv. 1 1. e 1 Tim. v. 8. 



1 66 THE CHURCH OF CHRIST 

work neither let him eat." a After Christ's personal 
ministry ended the natural order seems to have been 
resumed, and men earned their living by the sweat of 
their brow. That it would be proper and right for 
persons who have no bread to pray for it there can 
be no doubt. The question may be asked, Should we 
pray for that which we already possess? "Your 
Father knoweth what things ye have need of, be- 
fore ye ask him." b It would, therefore, be more ap- 
propriate for children of God who are abundantly 
blessed with temporal good to thank Him day by 
day for His goodness in having supplied their wants, 
and ask His direction in giving to the needy and for 
the advancement of His kingdom rather than vainly 
pray for their daily bread. 

There is no further mention of the community of 
interest, but about ten years later Paul was sent from 
Antioch with a contribution for the church at Jeru- 
salem, and again after another period of about 
seventeen years he took offerings from the churches 
of Achaia and Macedonia for the poor saints in 
Jerusalem. 

Continuing the narrative we learn that " believers 

were the more added to the Lord, multitudes both of 

men and women." e They also healed a multitude of 

sick and afflicted in Jerusalem and of those brought 

to them " from the cities round about." " Then the 

high priest rose up, and all they that were with him, 

(which is the sect of the Sadducees,) and were filled 

a 2 Thess. iii. 10. b Matt. vi. 8. c Acts xi. 27-29. 

d Rom. xv. 26. e Acts v. 1 4. 



THE APOSTLES' PREACHING 167 

with indignation. And laid their hands on the apos- 
tles, and put them in the common prison. But the 
angel of the Lord by night opened the prison doors, 
and brought them forth, and said: Go, stand and 
speak in the temple to the people all the words of this 
life." a Upon this it may be remarked, first, that the 
angel of the Lord did not speak to the people, but 
commanded the apostles to go and speak. And, sec- 
ond, that they were to speak " the words of this life." 
The life of which the apostles were to speak was 
couched in words — it was based on facts. The next 
day the apostles were not found in the prison, but in 
the temple teaching the people. They were brought 
without violence and set before the council, " And the 
high priest asked them, saying, Did not we straitly 
command you that ye should not teach in this name ? 
and, behold, ye have filled Jerusalem with your doc- 
trine, and intend to bring this man's blood upon us. 
Then Peter and the other apostles answered and said, 
We ought to obey God rather than men. The God 
of our fathers raised up Jesus, whom ye slew and 
hanged on a tree. Him hath God exalted with his 
right hand to be a Prince and a Savior, for to give 
repentance to Israel, and forgiveness of sins. And 
we are his witnesses of these things; and so is also 
the Holy Spirit, whom God hath given to them that 
obey him." b Here it will be observed first that Jesus 
after His death was exalted to be a Prince and a 
Savior. Second, that the apostles and the Holy 
Spirit bore witness to this fact. " When they heard 
a Actsv. 17—20. b Actsv. 27-32. 



1 68 THE CHURCH OF CHRIST 

this they were cut to the heart, and took counsel to 
slay them." But Gamaliel, a learned Pharisee, at 
whose feet Paul had been brought up, made a speech 
against this counsel. " And to him they agreed: and 
when they had called the apostles, and beaten them, 
they commanded that they should not speak in the 
name of Jesus, and let them go. And they departed 
from the presence of the council, rejoicing that they 
were counted worthy to suffer dishonor for His name. 
And daily in the temple, and in every house, they 
ceased not to teach and preach Jesus Christ. ,, a 

a Acts V. AO-J.2. 






CHAPTER XIII 

THE SEVEN CHOSEN 

Seven Deacons Appointed. Stephen's Defense and Martyrdom. 
Philip Preaching in Samaria. 

" In these days, when the number of the disciples was 
multiplied, there arose a murmuring of the Grecians 
against the Hebrews, because their widows were neg- 
lected in the daily ministration. Then the twelve 
called the multitude of the disciples unto them, and 
said, It is not reason that we should leave the word of 
God, and serve tables. Wherefore, brethren, look ye 
out among you seven men of good report, full of the 
Holy Spirit and of wisdom, whom we may appoint 
over this business. But we will give ourselves con- 
tinually to prayer, and to the ministry of the word. 
And the saying pleased the whole multitude : and they 
chose Stephen, a man full of faith and of the Holy 
Spirit." a And six others, "whom they set before the 
apostles; and when they had prayed, they laid their 
hands on them," thus setting them apart for this 
work. The most noted of these were Stephen and 
Philip. After this we are informed the "word of God 
increased, and the number of the disciples multiplied 
in Jerusalem greatly; and a great company of the 
a Acts vi. 1-5. 

169 



i 7 o THE CHURCH OF CHRIST 

priests were obedient to the faith." The historian 
keeps constantly before us the rapid growth of the 
infant Church at Jerusalem. In the first place, he 
gives us an account of the conversion of about three 
thousand in a single day, and then we are informed 
"The Lord added to the church daily those that were 
being saved." Again, "That the number of them 
was about five thousand." Again, that the "believ- 
ers were the more added to the Lord, multitudes both 
of men and women," and finally, that "the number 
of the disciples multiplied in Jerusalem greatly, and 
a great company of priests were obedient to the 
faith." 

The historian now proceeds to give an account of 
"the great wonders and miracles," which Stephen did 
among the people, and his disputations with certain 
foreign Jews who had a synagogue in Jerusalem, but 
could not " resist the wisdom and the spirit by which 
he spake," and caused his arrest and "set up false wit- 
nesses which said, This man ceaseth not to speak blas- 
phemous words against this holy place, and the law: 
for we have heard him say, that this Jesus of 
Nazareth shall destroy this place, and shall change the 
customs which Moses delivered us. And all that sat 
in the council, looking steadfastly on him, saw his face 
as it had been the face of an angel." a Then said 
the Hebrews, "Are these things so ?" Stephen here 
proceeds to make his memorable defense from their 
own scriptures, beginning with Abraham and closing 
with the coming and betrayal of Jesus, and concludes 
a Acts vi. 9-15. 



THE SEVEN CHOSEN 171 

his defense with this terrible rebuke: "Ye stiffnecked 
and uncircumcised in heart and ears, ye do always 
resist the Holy Spirit; as your fathers did, so do ye. 
Which of the prophets have not your fathers persecu- 
ted ? and they have slain them which showed before of 
the coming of the Just One; of whom ye have been 
now the betrayers and murderers. Who have re- 
ceived the law as it was ordained by angels and kept 
it not. When they heard these things, they were cut 
to the heart, and they gnashed on him with their teeth. 
But he, being full of the Holy Spirit, looked up stead- 
fastly into heaven, and saw the glory of God, and Jesus 
standing on the right hand of God. And he said, Be- 
hold, I see the heavens opened, and the Son of man 
standing on the right hand of God. Then they cried 
out with a loud voice, and stopped their ears, and ran 
upon him with one accord, and they cast him out of 
the city, and stoned him; and the witnesses laid down 
their clothes at a young man's feet, whose name was 
Saul. And they stoned Stephen, calling upon God, 
and saying, Lord Jesus, receive my spirit. And he 
kneeled down, and cried with a loud voice, Lord, lay 
not this sin to their charge. And when he had said 
this, he fell asleep. ,,a 

Thus died Stephen, looking into heaven and seeing 
the glory of God and Jesus not " seated " b but " stand- 
ing " in token of deep sympathy for His suffering 
saint. Thus died Stephen like his Lord, praying for 
his enemies. Thus he died, the first Christian martyr. 
He headed the long list of martyrs whose suffering 

a Acts vii. 51-60. 

b Luke xxii. 69; Matt. xxvi. 64; Heb. x. 12. 



172 THE CHURCH OF CHRIST 

constitutes the darkest page of human history, but 
whose crowns are the brightest jewels of heaven. 
He fell asleep in Jesus, the first representative of 
the martyred millions now under the throne of God 
who died in living faith and rejoice in ruling glory. 

The story of the death of Stephen brings before us 
for the first time Saul, who was afterward called Paul, 
and who became the great apostle to the Gentiles, and 
who is the author of more than one-third of the New 
Testament. The sacred record says : "And Saul was 
consenting unto his death. And on that day there 
arose a great persecution against the church which 
was at Jerusalem; and they were all scattered 
abroad throughout the regions of Judea and Samaria, 
except the apostles. ... As for Saul, he made havoc 
of the church, entering house after house, and haling 
men and women, committed them to prison. They 
therefore that were scattered abroad went everywhere 
preaching the word. 

Then Philip went down to the city of Samaria 
and preached Christ unto them. And the people 
with one accord gave heed unto those things which 
Philip spake, hearing and seeing the miracles which 
he did. . . . And there was great joy in that city. ,,a 
It will be remembered that Jesus, when He sent 
out the twelve apostles, said: "Go not into the way 
of the Gentiles, and into any city of the Samaritans 
enter ye not: but go rather to the lost sheep of the 
house of Israel." b But now Philip preached at 
Samaria. This accords with the Savior's command 
? - Acts viii. 1-8. b Matt. x. 5, 6. 



THE SEVEN CHOSEN 173 

after He rose, as recorded in Acts, "But ye shall 
receive power when the Holy Spirit is come upon 
you: and ye shall be my witnesses both in Jerusalem, 
and in all Judea, and in Samaria, and unto the utter- 
most part of the earth." a This was the order in 
which the gospel was to be preached, but had not 
yet been preached, to the Gentiles. Returning to 
the narrative, the historian says : But " a certain man, 
named Simon, was in the city before, using sorcery and 
bewitching the people of Samaria, saying that he was 
some great one. To whom they all gave heed from 
the least to the greatest, saying, This man is the 
great power of God. . . . But when they believed 
Philip preaching the things concerning the kingdom 
of God, and the name of Jesus Christ, they were bap- 
tized, both men and women." b Here we have the 
first use of the word "kingdom" after it was opened 
on the day of Pentecost. The word kingdom is some- 
times used in reference to Christ's present reign on 
earth, sometimes in reference to His future reign in 
heaven; persons are spoken of as "translated into the 
kingdom of his dear Son." c Christ is also spoken of 
as the Judge of the "living and dead at his appearing 
and kingdom." d The kingdom is never spoken of 
hereafter as it was in the gospels as "approaching," 
as "at hand." It may now be divided into two great 
apartments: the present and the future kingdom, the 
kingdom of grace, and the kingdom of glory. To 
the faithful subjects of the present "An entrance 

* Acts i. 8. b Acts viii. 9-12. 

c Col.i. 13. d 2,Tim. iv. 1 



i74 THE CHURCH OF CHRIST 

shall be administered unto you abundantly into the 
everlasting kingdom of our Lord and Savior Jesus 
Christ."* 

When the people of Samaria believed Philip* s> 
preaching, "They were baptized, both men and wom- 
en." Because there is nothing said here in regard 
to their repentance it is not, therefore, to be presumed 
that they were impenitent when they were baptized, 
but we may assume that they turned to God with full 
purpose of heart. 

a 2 Pet. i. ii. 



CHAPTER XIV 

MIRACLES 

The Province of Miracles. Necessary to Establish the Gospel. 
Necessary Only in Age in Which They Occurred. They Have 
Ceased. Did Not Convey Pardon. 

The genuineness of the conversion of Simon, which 
immediately follows this, has been disputed and re- 
quires careful consideration, but before doing this we 
call attention to the province of miracles. "Then 
Simon himself believed also, and when he was bap- 
tized he continued with Philip, and wondered, behold- 
ing the miracles and signs which were done. Now 
when the apostles which were at Jerusalem heard that 
Samaria had received the word of God, they sent unto 
them Peter and John; who, when they were come 
down, prayed for them, that they might receive the 
Holy Spirit: (For as yet he was fallen upon none of 
them: only they were baptized in the name of the 
Lord Jesus.) Then laid they their hands on them, 
and they received the Holy Spirit." a 

This gift of the Holy Spirit, conferred by prayer and 

the laying on of the apostles' hands, was a miraculous 

endowment, as is plainly evident, and it was confined 

to the apostolic age. The apostles had the power to 

a Acts viii. 13-17. 

175 



176 THE CHURCH OF CHRIST 

work miracles; they conferred that power upon 
others, but there is no record that those thus endowed 
could confer it upon a third class. Philip wrought 
miracles, but not being an apostle, it seems he could 
not confer this power upon his converts. The church 
at Rome did not seem to have this power before Paul 
visited it. This is quite evident and is one of the 
strongest proofs that it was not established by Peter 
or any of the apostles. Paul, in writing to the Ro- 
mans, says : " For I long to see you that I may impart 
unto you some spiritual gift, to the end ye may be es- 
tablished. " a If the church at Rome had been founded 
by Peter, or if it had been founded by any of the 
apostles, its members would have been endowed with 
all the spiritual gifts belonging to the Church at that 
time. The strong presumption is, therefore, that the 
spiritual gift to which Paul refers is the same that was 
conferred by Peter and John on the people who "re- 
ceived the word of God" at Samaria, and which could 
only be conferred by an apostle. 

So far as the history shows, miracles were confined 
to the apostolic age and were designed to cease. If 
this were not so, people in all ages would have a right 
to ask, nay, to demand, that the Church continue the 
working of miracles to prove her divine origin and 
mission. Miracles were for a confirmation of the 
testimony, and any proposition once proved is forever 
proved. The creation, according to the Bible, and so 
far as science has proven, began in miracle and ends 
in natural order — in a system of laws. Christianity 
a Rom. i. II. 



MIRACLES 177 

began in miracle, and ends in the harmonious system 
of the gospel. Paul shows conclusively, in the twelfth 
and thirteenth chapters of First Corinthians, that 
miracles were to cease, after summing up all spiritual 
gifts, diversities of tongues, gifts of healing, miracles, 
supernatural knowledge, wisdom, and power. He 
says : " And yet show I unto you a more excellent way. 
Though I speak with the tongues of men and angels 
and have not love, I am become as sounding brass 
or a tinkling cymbal. And though I have the gift of 
prophecy and understand all mysteries and all knowl- 
edge, and though I have all faith so that I could re- 
move mountains, and have not love, I am nothing. 
. . . Love never fail eth : but whether there be prophe- 
cies they shall fail; whether there be tongues they shall 
cease; whether there be knowledge it shall be done 
away. For we know in part and we prophesy in part, 
but when that which is perfect is come then that which 
is in part shall be done away. . . . Now abideth 
faith, hope, love — these three, but the greatest of these 
is love." a Thus, after the testimony was confirmed, 
and the great propositions of the gospel were abun- 
dantly proved by the miracles, signs, and wonders, they 
ceased, and "the more excellent way" of faith, hope, 
and love continued and has been before the world for 
about nineteen hundred years. 

While miracles have ceased, "Faith, Hope, and 
Love" abide. The Fatherhood of God, the brother- 
hood of man, the kinship of Jesus, His atonement, 
intercession, prayer and Providence and not miracles, 
a 1 Cor. xiii, 1-13, 



178 THE CHURCH OF CHRIST 

are the great factors to-day in blessing society and 
lifting up the race. The Providence of God is gen- 
eral, not special. Not only the facts warrant, but it 
seems reasonable that special miracles should have 
been confined to the Apostolic Age, and were for the 
confirmation of the facts of the gospel. If miracles 
were to become universal, then the Church of Christ 
everywhere would have power to heal the sick, cleanse 
the leper, give sight to the blind, and raise the dead. 
If no limit were placed upon miracles, especially the 
resurrection of the dead, would they not have power 
to prolong life and perpetuate it, and destroy God's 
natural order and man's volition ? But affliction, per- 
secution, suffering, and death were predicted. "It is 
appointed unto men once to die, and after this cometh 
the judgment." 

That miracles should cease after the establishment 
of the system of redemption is in accordance with 
reason as well as revelation. This also harmonizes 
with God's mode in creation, which began in miracle, 
but is continued in all departments by natural order 
or law. 

In the first place, the gospel could not have been 
established without miracles, for a supernatural prop- 
osition requires supernatural proof. In the second 
place, the facts proved were of such a nature that they 
could not occur over and over again, and the proof 
was required at the place and in the age in which they 
occurred. It would be impossible for people in all ages 
to see Jesus, be with Him in His personal ministry, 
hear Him talk, witness His death, and attest His burial 



MIRACLES 179 

and resurrection. These facts once proven and re- 
corded were proved and established for all ages and 
all time. Miracles worked in one age would not be 
satisfactory proof of facts which occurred in another 
age. Would miracles worked to-day be satisfactory 
proof of the resurrection of Jesus which occurred 
nineteen hundred years ago ? 

In the third place, if miracles have ceased in the 
Church, are not worked by its members, if they do not 
form one department of the gospel, we have no right 
to expect them in another department. If they can 
not now be worked to confirm the faith of believers, 
as they were in the apostolic age, we have no right to 
infer that they can now be wrought to produce faith, 
or to convert unbelievers. 

Again, we could not expect one of the various relig- 
ious bodies to-day to possess the power to work mira- 
cles. If miracles were an evidence of the Messiahship 
of Jesus and were confined to the Apostolic Age, it is 
plainly evident that it would be absurd to expect them 
to be performed now, or by one of the existing religi- 
ous bodies and not by the others. If one alone 
could perform miracles, as they were performed in 
the primitive Church, it would give it divine sanction, 
as they would be performed by the authority of Christ, 
or in His name. Again, if they could be performed 
by the multitude of religious bodies as they now exist, 
while they are teaching opposing and contradictory 
doctrine, it would make God the author of division, 
contradiction, and confusion, and would prove 
them all divinely appointed. Nicodemus said, "No 



180 



THE CHURCH OF CHRIST 



man can do these miracles that thou doest, except God 
be with him." a 

Again, there is a class of pretended miracles, which 
are claimed to be performed to-day through the in- 
fluence of shrines, bones, relics, and things blessed, 
which is most unreasonable and absurd. If mira- 
cles were to follow the Church they would be universal 
and not local, and only the credulous or ignorant could 
believe that miracles would be performed in one local- 
ity and not in another, on a certain few who alone 
could reach a sacred spot and be healed by assumed 
merit in a relic or a shrine, or receive a specific bless- 
ing in one temple and not another. "God is no 
respecter of persons." The gospel promises no 
blessing on conditions that can be fulfilled by one and 
not by another, in one place and not in another. Such 
pretensions are contrary to the whole spirit and genius 
of Christ's religion. 

In the fourth place, after the establishment of the 
gospel we have no warrant for assuming that God 
would grant the working of miracles for the con- 
version of some and not for conversion of others. 
The great majority of believers in all ages have been 
converted by hearing the word and testimony con- 
cerning Jesus, and did not hear or see anything super- 
natural to convince them of the truth of Jesus or 
assure them of pardon. Shall we then believe the 
testimony of the favored few in regard to their super- 
natural conversion, and that, too, when they can 
not confirm it with a single proof? " God is no 
a John iii. 2. 



MIRACLES 181 

respecter of persons/' When the testimony is pre- 
sented all may hear, believe, and obey on terms of per- 
fect equality. There is no case of conversion given 
in any land or any age where the gospel has not been 
heard. "Faith comes by hearing." 

In the fifth place, no one was ever pardoned by a 
miracle. Miracles were performed by apostles, evan- 
gelists, and others to convince persons of the truth of 
their mission and the facts of the gospel, and to pro- 
duce obedience, but never to convey pardon. No 
vision, no angel, no miracle of any kind anywhere 
ever communicated pardon directly to any one. It is 
not the province of miracle to pardon, but to direct to 
the means of pardon. 

After the day of Pentecost there are only two mira- 
cles recorded which were performed directly or with- 
out any human intervention to convince persons who 
were not believers. These are both connected with 
the introduction of the gospel to the Gentile world. 
The first one is where the Lord spoke to Paul, and the 
other is where the angel spoke to Cornelius. But the 
Lord did not pardon Paul when He appeared to him 
on the way, nor did the angel pardon Cornelius. The 
Lord told Paul to "Arise and go into Damascus, and 
there it shall be told thee of all things which are ap- 
pointed for thee to do." a The angel said to Cornelius : 
"Send men to Joppa and call for Simon, whose sur- 
name is Peter, who shall tell thee words whereby thou 
and all thy house shall be saved." b Remarkable as 
the fact may seem to some, after the death of Christ, 
a Acts xxii. 10. b Acts xi. 13, 14. 



182 



THE CHURCH OF CHRIST 



in the age of miracles (which ceased with the apostles), 
there is no divine record that there was ever given 
directly by Jesus, God, angel, or the Holy Spirit, the 
blessing of pardon to any son or daughter of Adam's 
race, but all had to comply with the established terms 
of pardon in order to receive the blessing. This is 
the truth of history. 

Finally, the conclusion to be drawn from all this is 
that those who look to dreams, visions, or even angels 
as speaking peace and pardon to. their souls, have no 
divine warrant that pardon ever was or ever will be 
conveyed in such a manner. If an angel of light 
should approach and preach or speak pardon to a sin- 
ner, his evidence of sins forgiven would be infinitely 
below the evidence of those who have obeyed the re- 
quirements of the gospel, for such rest their faith on a 
sure foundation, not on dreams, visions, nor even the 
voice of an angel, but the word of God which liveth 
and abideth forever — on words which shall finally 
judge them. Jesus says, "The word that I have 
spoken, the same shall judge him in the last day." 
There can be no stronger evidence of pardon given 
than to be declared pardoned by the King and the 
Judge. These conclusions turn our attention back from 
the modern abuses and wonder-workers "to the law 
and to the testimony. If they speak not according 
to this word, it is because there is no light inthem. ,,a 
Paul says: "Though we or an angel from heaven 
preached any other gospel unto you than that which we 
have preached unto you, let him be accursed. " b 
a Isa. viii. 20. b Gal. i, 8. 



CHAPTER XV 

CONVERSIONS 

Simon the Sorcerer. The Conversion of the Ethiopian. The 
Place of Baptism. The Divine Confession. 

Having called attention to the subject of miracles 
as connected both with the Church and conversion, 
we now return to the case of Simon. "And when 
Simon saw that through the laying on of the apostles' 
hands the Holy Spirit was given, he offered them 
money, saying, Give me also this power, that on 
whomsoever I lay hands he. may receive the Holy 
Spirit. But Peter said unto him, Thy money perish 
with thee, because thou hast thought that the gift of 
God may be purchased with money: Thou hast 
neither part nor lot in this matter, for thy heart is not 
right in the sight of God. Repent, therefore, of this 
thy wickedness and pray God if perhaps the thought 
of thine heart may be forgiven thee. For I perceive 
that thou art in the gall of bitterness and in the bond 
of iniquity. Then answered Simon and said, Pray ye 
to the Lord for me that none of these things which ye 
have spoken come upon me." a This case has some- 
times been cited as showing that baptism is not con- 
nected with the forgiveness of sins, 
a Acts viii. 18-24. 

183 



i8 4 THE CHURCH OF CHRIST 

But this proves too much, for it lies with equal force 
against faith, as we are informed that " Simon himself 
also believed, and when he was baptized he continued 
with Philip and wondered, beholding the miracles and 
signs which were done." If he was a true believing 
penitent when he was baptized, there can be no doubt 
in regard to his pardon. It will be borne in mind that 
Peter only charges him with the one sin, and enjoins 
upon him repentance and prayer, which is the law of 
pardon for erring Christians. He says: "Repent, 
therefore, of this thy wickedness, and pray God if 
perhaps the thought" — not the thoughts, but the 
thought — " of thy heart may be forgiven thee. For 
I perceive that thou art in the gall" — not yet in, but 
— "in the gall of bitterness and the bond of iniquity." 
While the prevailing opinion is that Simon was a hypo- 
crite and had not been pardoned or converted, yet the 
history as here given does not prove that such was the 
fact. The subsequent history of Simon, as given by 
early writers, in regard to his great wickedness, his 
following and encountering Peter, and his violent 
death, is involved in difficulty, contradiction, and 
must be considered unreliable. 

We are next informed, that "They, when they had 
testified and preached the word of the Lord, returned 
to Jerusalem, and preached the gospel in many vil- 
lages of the Samaritans." a Here follows the story of 
Philip's preaching to "a man of Ethiopia," which we 
will transcribe in full as showing the use of miracles, 
as well as how the gospel was preached, believed, and 
a Acts viii. 25. 



CONVERSIONS 185 

obeyed. "And the angel of the Lord spake unto 
Philip, saying, Arise, and go toward the south unto 
the way that goeth down from Jerusalem unto Gaza, 
which is desert. And he arose and went: and, be- 
hold, a man of Ethiopia, an eunuch of great authority 
under Candace, queen of the Ethiopians, who had the 
charge of all her treasure, and had come to Jerusalem 
for to worship, was returning, and sitting in his char- 
iot read Esaias the prophet. Then the Spirit said 
unto Philip, Go near, and join thyself to this chariot. 
And Philip ran thither to him, and heard him read the 
prophet Esaias and said, Understandest thou what 
thou readest ? And he said, How can I, except some 
man should guide me ? And he entreated Philip to 
come up and sit with him. And the place of the 
Scripture which he was reading was this: He was 
led as a sheep to the slaughter; and as a lamb dumb 
before his shearer, so he opened not his mouth. In 
his humiliation his judgment was taken away; and 
who shall declare his generation ? for his life is taken 
from the earth. And the eunuch answered Philip and 
said, I pray thee of whom speaketh the prophet this ? 
of himself or of some other man ? Then Philip 
opened his mouth and began at the same scripture 
and preached unto him Jesus. And as they went on 
their way they came unto a certain water, and the 
eunuch said, See, here is water, what doth hinder me 
to be baptized ? And Philip said, If thou believest 
with all thy heart thou mayest. And he answered 
and said, I believe that Jesus Christ is the Son of God. 
And he commanded the chariot to stand still: and 



1 86 THE CHURCH OF CHRIST 

they went down both into the water, both Philip and 
the eunuch, and he baptized him. And when they 
were come up out of the water, the spirit of the Lord 
caught away Philip, and the eunuch saw him no more: 
and he went on his way rejoicing. But Philip was 
found at Azotus: and passing through he preached 
in all the cities till he came to Caesarea." a 

The first thing to be noted in this case is that the 
angel of the Lord spake unto Philip directing him 
where to go; and when he had come to the place the 
Spirit said, "join thyself to this chariot." Thus we 
find that here the mission of the angel of the Lord 
and the Spirit was to bring the preacher to the hearer, 
and not to pardon the sinner. Again, it will be ob- 
served, that Philip began from the prophecies to 
preach Jesus. This rule was followed in the days of 
the apostles when preaching to the Jews or to the 
proselytes to the Jewish faith. The person here ad- 
dressed was either a Jew or a proselyte to the Jewish 
faith. He preached Jesus. What are we to under- 
stand by this expression ? We are informed "Moses 
of old time hath in every city those who preached him, 
being read in the synagogues every sabbath day. ,,b 
Thus to preach Moses was to teach his law. To preach 
Jesus was to teach the requirements of His gospel. 
It was to tell the story of the cross, to present in full 
the terms of His amnesty proclamation; the require- 
ments of Him who had a right to teach and direct and 
rule and reign as the Prophet, Friest, and King. 
Again, it is evident that in preaching Jesus he 
a Acts viii. 26-40. b Acts xv. 21. 



CONVERSIONS 187 

preached baptism. Nor can Jesus be preached with- 
out preaching baptism. Notwithstanding we may be 
disposed to deem it of light importance, or non-essen- 
tial, yet it was taught by Christ, enjoined by Him in 
His great commission. It was required by Peter at 
the opening of the gospel age. After Pentecost it 
is either stated or implied in every case of pardon, 
and no unbaptized person is ever addressed as par- 
doned, sanctified, or saved. The epistles addressed 
to the Corinthians speak of them as having been bap- 
tized. And there is no record of any one anywhere 
having been admitted into the Church of Christ with- 
out baptism. While it is the only ordinance in the 
gospel uniting the sacred names of the Father, Son, 
and Holy Spirit, yet being only a part of a perfect 
system it may not be deemed more important than 
hearing, believing, or repenting, but is as universally 
enjoined and implied as any of these terms of par- 
don. After hearing Philip preach, the eunuch evi- 
dently understood baptism to be the consummating 
act in receiving Christ; hence he asked to be bap- 
tized and immediately went on his way rejoicing. 

It is important to note that here we have the first 
case of a responsive confession of faith in Jesus re- 
quired immediately before baptism. Philip said unto 
him, " If thou believest with all thy heart thou may- 
est." And he answered and said, " I believe that 
Jesus Christ is the Son of God." While this con- 
fession of the eunuch is considered an interpolation, 
we have the following proof that such was the prac- 
tise. Christ says, " Every one therefore who shall 



1 88 THE CHURCH OF CHRIST 

confess me before men, him will I also confess before 
my Father who is in heaven." a Paul, in speaking 
of the righteousness of faith in contrast with the right- 
eousness of the law, says : " If thou shalt confess with 
thy mouth the Lord Jesus, and shalt believe in thy 
heart that God hath raised him from the dead, thou 
shalt be saved. For with the heart man believeth 
unto righteousness, and with the mouth confession is 
made unto salvation." b Again he says to Timothy: 
"Thou hast professed a good profession before many 
witnesses." " I charge thee in the sight of God . . . 
and of Jesus Christ, who before Pontius Pilate wit- 
nessed the good profession" or confession. Again, 
when Christ asked Peter, "Who say ye that I 
am ? " he answering said, " Thou art the Christ, the 
Son of the living God." And Jesus said, " Upon 
this rock " — this truth confessed — " I will build my 
church." d 

The confession that "Jesus is the Christ, the Son 
of the living God," is the great truth of the Christian 
religion. Around this, as the center, all things else in 
the system revolve. This embraces the whole system. 
The Son of God is as truly the Center of the Christian 
system as the physical sun is the center of our solar 
system. If a person were to confess that the sun is 
the center of the solar system, and the light and the 
heat of the system, it would then be folly to ask, 
" Do you believe that it lights all the planets of the 
solar system, together with all the great divisions of the 

a Matt. x. 32. b Rom. x. 9, 10. 

c 1 Tim. vi. 13. d Matt. xvi. 13-18. 



CONVERSIONS 189 

earth, such as Europe, Asia, and America ? " for the 
very plain reason that he confessed all in the first great 
proposition. So in confessing Christ the person con- 
fesses Him in His whole official character, as the Proph- 
et, Priest, and King. As Prophet to teach, as Priest 
to atone, and as King to reign, as "There is no other 
name given under heaven or among men whereby we 
must be saved." There is no other confession re- 
quired by Christ in order to participate in His great 
salvation. It is the good confession — the divine con- 
fession, and the only authorized confession. It is a 
confession that all will finally make either in hope or 
fear, "for we shall all stand before the judgment seat 
of Christ. For it is written, As I live, saith the Lord, 
every knee shall bow to me, and every tongue shall 
confess to God." a Christ made it and died, His fol- 
lowers make it and live. It is the divine creed, the 
foundation of the Christian Church, and the only one 
which may rightfully be enjoined upon subjects enter- 
ing Christ's Church in any age or any land or by any 
authority. No man, no church, has any divine war- 
rant for demanding more of a penitent believer in 
order to be baptized or received into church mem- 
bership, and no man or church has a right to require 
less. 

a Rom. xiv. 10, 11. 



CHAPTER XVI 

SAUL AND HIS CONVERSION 

Saul of Tarsus. Called to be an Apostle. Are People now Con- 
verted like Saul ? 

The next case of pardon is that of Saul of Tarsus, 
afterward called Paul, the Apostle. This is the most 
important conversion recorded after the death of 
Jesus. It is important, not only on account of the 
greatness of the person, but as an example of pardon 
and as the beginning of the history of a person show- 
ing the most untiring zeal and devotion in the cause 
of the Master during a long life of the greatest labors 
and suffering ever inscribed upon the rolls of time. 
He is emphatically our apostle — the apostle to the 
Gentiles. He not only labored more abundantly than 
all the apostles, but to him the Gentile world owes 
more than to all the rest. a No one man ever lived 
on earth having wrought such changes and having 
made such deep impression on succeeding ages. His 
conversion is recorded in the 9th chapter of Acts, and 
repeated in the 22d and 26th chapters and referred 
to in the Epistles. Taken altogether we have a com- 
plete history of this great man's change from Judaism 
to Christianity, and the marvelous events which called 
him to the apostleship and to the light and liberty of 
the gospel. 

a Acts xxii. 21, xviii. 9, xxiii. 11, xvi. 6, xxvii. 23; 2 Tim. iv. 17. 

190 



SAUL AND HIS CONVERSION 191 

If we except the dying vision of Stephen arid the 
vision of Ananias and the vision of John on Patmos, 
Saul is the only one recorded to whom Jesus appeared 
after His ascension. He appeared to him four times. 
He called him personally to be an apostle and sent 
him far hence to the Gentiles. He spoke to him "in 
a vision by night," in Corinth. He stood by him when 
persecuted at Jerusalem and said, " Be of good cheer, 
Paul, for as thou hast testified of me in Jerusalem so 
must thou bear witness also at Rome." His divine 
mission or ambassadorship was recognized by the in- 
spired apostles at Jerusalem. He was filled with and 
directed by the Holy Spirit. The angel of God stood 
by him on the tempest-tossed sea, and gave him the 
lives of all who sailed with him on its dark and troubled 
waters. And when at Rome at his first answer before 
Nero his friends forsook him, yet the Lord stood with 
him and strengthened him that he might continue to 
preach "that all the Gentiles might hear," and he was 
delivered "out of the mouth of the lion." 

We come now to the record of his conversion. The 
sacred historian says: "And Saul, yet breathing out 
threatenings and slaughter against the disciples of 
the Lord, went unto the high priest, and desired of 
him letters to Damascus to the synagogues, that if he 
found any of this way, whether they were men or 
women, he might bring them bound unto Jerusalem. 
And as he journeyed he came near to Damascus, and 
suddenly there shined around about him a light from 
heaven." a Paul informs us that this light was at mid- 
a Acts ix. 1-3. 



192 THE CHURCH OF CHRIST 

day, and that it was " above the brightness of the 
sun, shining round about me and them that jour- 
neyed with me. And when we were all fallen to 
the earth I heard a voice speaking to me and say- 
ing in the Hebrew tongue, Saul, Saul, why perse- 
cutest thou me? . . . And I said, Who art thou, 
Lord ? and He said, I am Jesus whom thou perse- 
cutest; but arise, stand upon thy feet, for I have 
appeared unto thee for this purpose, to make thee a 
minister and a witness both of things which thou 
hast seen and the things in which I will appear unto 
thee, delivering thee from the people and the Gentiles 
unto whom now I send thee, to open their eyes and 
to turn them from darkness to light, and from the 
power of Satan unto God, that they may receive for- 
giveness of sins and inheritance among them which 
are sanctified by faith that is in me." a "And I said, 
What shall I do, Lord ? and the Lord said unto me, 
Arise and go into Damascus, and there it shall be told 
thee of all things which are appointed for thee to do. 
And one Ananias, a devout man, according to the 
law, having a good report of all the Jews which dwell 
there, came to me and said to me, Brother Saul, 
receive thy sight." b This Ananias was a disciple, 
and to him the Lord said in a vision, "Ananias. 
And he said, Behold I am here, Lord. And the 
Lord said unto him, Arise and go into the street 
which is called Straight, and inquire in the house of 
Judas for one called Saul of Tarsus, for behold he 
prayeth." c Paul now says he "came unto me and 
a Acrs xxvi. 13-18. b Acts xxii. 10-12. c Acts ix. 10, II. 



SAUL AND HIS CONVERSION 193 

stood and said unto me, Brother Saul, receive thy 
sight. And the same hour I looked up upon him and 
he said, The God of our Fathers hath chosen thee that 
thou shouldest know his will and see that Just One, 
and shouldest hear the voice of his mouth. For thou 
shalt be his witness unto all men of what thou hast seen 
and heard. And now, why tarriest thou ? arise, and 
be baptized and wash away thy sins, calling on the 
name of the Lord." a 

These quotations give the leading facts in Paul's 
conversion. We will now call attention to them in 
their proper order. It is important to note these facts 
well, as many in modern times claim to have been 
pardoned as Saul was. The first fact of significance 
was the light which shone around him and those that 
journeyed with him. The remarkable feature in re- 
gard to this light is that it was seen at midday and that 
it was " above the brightness of the sun." Those who 
claim to have seen such a light, we believe, universally 
lay the scene in the darkness of the night, at which 
time persons are liable to see brilliant and unex- 
pected lights which may result from natural causes. 
But not only was the light seen by Saul at mid- 
day, and above the brightness of the sun, but it 
was seen by those who journeyed with him, and 
they all fell to the earth and Saul arose from the 
ground a blind man. No man converted in modern 
times can relate such experience attested by witnesses. 
The next fact is that the Lord appeared to Saul. 
There is no other case recorded, after the ascen- 
a Acts xxii. 15-16. 



i 9 4 THE CHURCH OF CHRIST 

sion of Jesus, in which He appeared to an unpar- 
doned person. This may be considered a remarkable 
fact when viewed in the light of modern teaching 
and practise. How many prayers have been offered 
appealing to Jesus to "come down now," and this, 
too, when Paul, the only one to whom the ascend- 
ed Savior ever appeared before he was pardoned, 
speaking by apostolic authority on this subject, ex- 
pressly forbids such petitions, and assigns the reason 
for this prohibition. He says: "Say not in thy heart 
who shall ascend into heaven (that is to bring Christ 
down), or who shall descend into the deep (that is to 
bring Christ up again from the dead). But what 
saith it. The word is nigh thee, even in thy mouth 
and in thy heart; that is, the word of faith which we 
preach. That if thou shalt confess with thy mouth 
the Lord Jesus, and shalt believe in thy heart that God 
hath raised him from the dead, thou shalt be saved. 
For with the heart man believeth unto righteousness 
and with the mouth confession is made unto salva- 
tion."* 1 It would seem from this that Paul antici- 
pated "that in the latter time some shall depart from 
the faith," b and that they would even call upon Christ 
to leave His mediatorial throne. Hence he warns 
them not to conceive such an idea in their heart, but 
presents the all-sufficiency of "the word of faith, 
which we preach," and declares the divine confession 
of this faith — that is, the gospel — which he has de- 
livered unto them to be "the power of God unto sal- 
vation." c 

a Rom. x. 6-10. b I Tim. iv. I. c Rom. i. 16. 



SAUL AND HIS CONVERSION 195 

If we are forbidden the thought of calling "Christ 
down from above," why then did He appear to Saul ? 
The reason is ample. The Lord said, "I have ap- 
peared unto thee for this purpose, to make thee a min- 
ister and a witness." He appeared for the purpose 
of making him an apostle. Not only so, but to make 
him an apostle to the Gentiles. He couM not have 
been a witness nor have filled the apostolic office with- 
out the Lord appearing to him. That he understood 
it thus is evident from the fact that he referred to it as 
a proof of his apostlt ship when he says, "Am I not an 
apostle ? Have I net seen Jesus Christ our Lord ?" a 
The primary object of the appearance of Jesus to 
Saul was to make him an apostle, and not to convert 
him. No one therefore has a right to expect the Lord 
to appear unto him unless he expects to be made an 
apostle as Saul was. If Jesus had an apostle to call 
now, no doubt He would appear personally and call 
him. But as Paul completed the apostolic list no one 
has been called since. The record of nineteen hun- 
dred years may be searched in vain for a like example. 

The next important consideration in this case is 
that the Lord did not pardon Saul as He had par- 
doned others before His death. Nor did He even tell 
him what he should do in order to be pardoned, but 
said to him to go into Damascus and "there it shall 
be told thee of all things which are appointed for thee 
to do." This gives us the important information that 
there were "things appointed for Saul to do." Now, 
were these things appointed especially for Saul, or 
a 1 Cor. ix. I, 



i 9 6 THE CHURCH OF CHRIST 

were they things required alike of all who would 
obtain the forgiveness of sins ? Was Saul, who was 
called to be an apostle, required to do more, or per- 
mitted to do less, than any other sinner who sought 
pardon through the crucified Savior ? Let the sequel 
answer. After Saul had arrived in Damascus, we are 
next informed that the Lord appeared to Ananias in a 
vision and said: "Arise, and go into the street that is 
called Straight, and inquire in the house of Judas for 
one called Saul of Tarsus, for, behold, he prayeth." 
Visions and voices, angels and the Holy Spirit directed 
Peter, Philip and others, but the Lord Himself called 
Saul and directed Ananias to go to him. When An- 
anias came he said to Saul: "The Lord Jesus that ap- 
peared unto thee in the way as thou comest has sent 
me that thou mightest receive thy sight and be filled 
with the Holy Spirit." It will be observed here that 
the Holy Spirit was not imparted to Paul by Jesus, for 
after Ananias came to him and told him "thou shalt 
be his witness unto all men of what thou hast seen and 
heard/' he had not yet received his sight nor the Holy 
Spirit, but was still unpardoned, and, like the "man 
of Ethiopia," he had to comply with the last act ap- 
pointed for him to do before "he could go on his way 
rejoicing" or "receive meat and be strengthened." 
Hence, Ananias said to him, "Arise and be baptized 
and wash away thy sins, calling on the name of the 
Lord."* 

T Acts xxii. 1 6, 



CHAPTER XVII 

WORK OF THE APOSTLE PAUL 
Saul and His Pardon. An Estimate of His Wondrous Life. 

This brings us to the final inquiry, Did Saul comply 
with the law of pardon heretofore established ? Did 
he believe, repent, and be baptized before he was 
pardoned ? That he believed is evident from the fact 
that he asked the Lord, "What wilt thou have me to 
do ?" That he repented is evident from his submis- 
sion to the voice of the Lord and his humble attitude 
in continuous prayer. Now, if faith, repentance, and 
prayer complete the terms of pardon, as preached and 
practised by many in modern times, why was not Saul 
pardoned on these terms ? Had he not faith ? Did he 
not repent and pray to God earnestly ? Certainly. No 
one could give stronger evidence of true faith and sin- 
cere repentance than the believing, sorrowing, praying 
Saul. Why did not Ananias say to him, as many 
would now say, " Pray on, brother Saul; the Lord will 
hear and bless you." "Only believe on the Lord, 
give up thy sins." "O Lord, come and speak peace 
to his soul." "Come down, Lord, come just now" ? 
Not a word do we hear of all this, but Ananias said to 
the believing, penitent, praying Saul, "Why tarriest 
thou ? Arise and be baptized and wash away thy 

197 



198 THE CHURCH OF CHRIST 

sins, calling on the name of the Lord." So far as the 
record shows Saul complied with the terms enjoined 
upon all; that is, with the law of pardon as given by 
Jesus just before He ascended, as enjoined by Peter 
on the day of Pentecost at the opening of the gospel 
age, and as preached by Philip at Samaria. This law, 
originated by Jesus and expressed by His ambassa- 
dors, was perfect, easily comprehended by the igno- 
rant, and equally adapted to the wise. It was com- 
petent alike to forgive the murderers and betrayers of 
Christ, to pardon a persecutor like Saul, and to save 
a pious person like Cornelius. 

Finally, in summing up the history of the pardon of 
Saul, we will observe that, before any one can justly 
claim to be pardoned as Saul was, it is essential 
for the Lord to appear to him; that he should see a 
light at midday above the brightness of the sun; that 
others should also see it and fall to the ground with 
him; that he should be stricken with blindness; that 
he should be directed by the Lord to go to a place 
where it should be told him things appointed for him 
to do; that in going he should be led by the hand of 
others; that after arriving the Lord should appear in 
a vision to a " disciple " giving directions where to 
find him; that he should have fasted three days and 
be praying; that the minister, on arriving, should 
work a miracle, restore his sight, and give him in- 
structions about things appointed for him to do, and 
all this, too, before he is pardoned. And that, finally, 
he should have to " arise and be baptized and wash 
away his sins, calling on the name of the Lord." 



WORK OF THE APOSTLE PAUL i 99 

Having now given the history of the pardon of Paul, 
it may be well to pause for a moment and consider 
some facts connected with the life of this great man. 
He was born in Tarsus, a city of Cilicia, a city re- 
nowned as a place of education and commerce. He 
was brought up at the feet of Gamaliel, one of the 
most learned Jews of his age. He was of the tribe of 
Benjamin, a Pharisee, and a Hebrew of the Hebrews. 
As touching the law, he was blameless. While he 
was a Jew he was also a Roman citizen, and that, too, 
in an age when it was said that it was greater to be a 
citizen of Rome than to be a king. In an age when 
one before whom he was brought for trial said, "With 
a great sum obtained I this freedom," Paul said to 
him, "I was freeborn." Saul was present and con- 
sented unto the death of Stephen, who was the first 
Christian martyr. He was then a young man, for the 
rioters who stoned Stephen laid down their clothes at 
the feet of a young man named Saul. Little did he 
then anticipate thirty years of toil and labor and suf- 
fering in the same cause for which Stephen died, and 
that finally he should share a similar fate, cheered by 
the same glorious hope. After Saul was pardoned, 
he began to preach the faith which he had destroyed. 
It is a remarkable fact that Saul was the only person 
pardoned after the death of Jesus, the circumstances 
of whose pardon are given, of whom we have any sub- 
sequent history in the New Testament. It is true 
Paul mentions some in his epistles whom he had bap- 
tized, but all those, the history of whose pardon is 
given, do not appear again in the sacred story. Not 



200 THE CHURCH OF CHRIST 

a page of the New Testament was composed by any 
one nor a paragraph given of their history. But Paul, 
who was born out of due time (as an apostle), aside 
from Christ, is not only the author of more of the New 
Testament than any one, but the most important 
human character in sacred history. As the events con- 
nected with the conversion of Saul were more wonder- 
ful than those connected with the conversion of any one 
man, so was his subsequent history the most marked. 
In fact, the wonderful events connected with his call 
would lead us to anticipate the greatest results from 
his calling. As the birth of Jesus was supernatural, 
so was His life superhuman. The miracle of His 
birth would lead us to anticipate the greatness of His 
life, and the matchless events of His life confirmed 
the wonders of His birth, and the story of His birth 
and life are both confirmed to us by the still greater 
events connected with His death. And we are fully 
assured of all the facts connected with His existence 
from the manger to the cross, and from the cross to 
the crown, by the mighty influence which they have 
exerted upon the world for more than nineteen hun- 
dred years. 

So with Paul. If the Lord called him and com- 
mitted to him the greatest mission of the ages, giving 
him the world as his field, and the ingathering of the 
Gentiles as his harvest, we may expect his influence 
to be unequaled by man and only surpassed by the 
Lord Himself. In this we will not be disappointed. 
For as the events of his conversion were great, they 
were exceeded by the greater events of his life. We 



WORK OF THE APOSTLE PAUL 201 

search history in vain for his superior. In fact, no- 
where on its pages do we find his equal. The Gen- 
tile world owes to him, as to no other man, a debt of 
gratitude which increases as the ages advance. Paul 
was the greatest missionary preacher of all time. In 
his missionary journeys, extending over Asia and Eu- 
rope, he planted most of the churches recorded in the 
New Testament. He opposed the binding of the old 
covenant on his new converts. He obtained a decree 
from the apostles and church at Jerusalem freeing the 
Gentiles from the Jewish law, carrying it with him 
when he revisited the churches. In accordance with 
this decree he taught that the Jewish law was " pass- 
ing away " or " abolished," a and gives us the broad 
distinction between it and the gospel, showing the in- 
completeness of the one and the completeness of the 
other. Yet after all his struggles in behalf of the 
liberty of the gospel, his life was harassed, his converts 
were troubled, and his labors were embarrassed by 
Judaizing teachers who sought to entangle his con- 
verts in the "yoke of bondage." But he proclaimed 
the oneness of the race, the equality of the Jews and 
Gentiles, male and female, bond and free, the unity 
of the Church and the oneness of its members. 

Without the history of Paul's life and teaching the 
Church would be incomplete as an organization. 
While Peter speaks of elders among them command- 
ing them to feed the flock, yet before this Paul ordained 
elders in a number of churches and instructed them 
in their duties, and later on he wrote to Titus to ap- 
a 2 Cor. iii. 13. 



202 THE CHURCH OF CHRIST 

point elders in every city and to both Timothy and 
Titus he gave their qualifications. He speaks of 
deacons and their duties, of ministers or evangelists 
and their work, thus giving a full list of the officers 
of Christ's Church. 

He reasoned as a sage, taught more wisely than any 
philosopher, reproved like a prophet, and advised like 
a father. He denounced divisions, opposed heretics, 
warned his brethren, rebuked Peter, foretold the peril- 
ous times of the future, and revealed the rise, progress, 
and overthrow of the Man of Sin. In his life and 
teaching the whole range of Christian obligation for 
all classes, races, and people is presented more full, 
perfect, and complete than by any other apostle, evan- 
gelist, or teacher under Christ. His life is a model 
unequaled in the history of man. He trod in the foot- 
steps of the Master, and devoted his body "a living 
sacrifice" for the good of the human race. He said, 
"I will most gladly spend and be spent for your 
souls/' a He alone of all has said, " Be ye followers 
of me, even as I also am of Christ." b 

One-third of the New Testament is given to his life 
and epistles. He was, indeed, the great apostle to 
the Gentiles and, truly, he "labored more abundantly 
than they all." Time will be found too short to tell 
the story or reveal the results of his life, but away out 
in the cycles of eternity they will be unfolded. As a 
man he is the greatest moral hero of earth. His labors 
and sufferings, his troubles and trials, his conflict and 
triumph are the greatest recorded in the annals of 
a 2 Cor. xii. 15. b 1 Cor. xi. 1. 



WORK OF THE APOSTLE PAUL 203 

time. He is great whether preaching the gospel, 
scourged as a felon, stoned by a mob, or refusing wor- 
ship as a god. He is great whether standing in the 
midst of Mars Hill proclaiming the unity of the human 
race, or in Corinth glorying in the Cross of Christ, 
whether in the hovels of the lowly he addresses the 
poor or in a kingly palace Felix trembles when he 
reasons of temperance, righteousness, and judgment 
to come. Great whether fighting wild beasts at Eph- 
esus, defending himself before a Jewish council or a 
Roman court. He is great whether in perils on land 
or tempest-tossed on sea. He was great and mighty 
in labor, but greater still when we hear him for the 
last time in Rome making his final defense before 
Nero. At his first answer no man stood with him, but 
all forsook him, yet the Lord delivered him out of the 
mouth of the lion, and he prayed for his cowardly 
friends. 

Solomon at the close of his life said, " How dieth 
the wise man? As a fool. ... I hated all my 
labor . . . seeing I must leave it " a to another man; 
" and who knoweth whether he will be a wise man 
or a fool." But Paul's last words have come ring- 
ing down the ages, and will go on and on until they 
die away on the shores of eternity: " I have fought 
a good fight, ... I have kept the faith, henceforth 
there is laid up for me a crown." b Rest, Paul, in 
peace in the stormless beyond — in the land of the 
fadeless and deathless — the wisest, greatest, and best 
of the race — the apostle, prophet, and martyr of God. 

a Eccles. ii. 16-19 b 2 Tim. iv. 7. 



CHAPTER XVIII 
CALL OF THE GENTILES 

The First Case of Gentile Pardon. Cornelius and His Household. 
The Appearance of the Angel to Cornelius and the Vision of 
Peter. Peter's Sermon to the Gentiles. 

After Saul was pardoned he preached Christ at 
Damascus, but when the Jews took counsel "to kill 
him" he escaped from Damascus and went to Jeru- 
salem, where he attempted "to join himself to the 
disciples, but they were all afraid of him and believed 
not that he was a disciple. But Barnabas took him 
and brought him to the apostles/' a relating the cir- 
cumstance of his conversion, "and how he had 
preached boldly at Damascus in the name of Jesus." 
Here again "he spake boldly in the name of the Lord 
Jesus and disputed against the Grecians, but they 
went about to slay him, which, when the brethren 
knew, they brought him down to Caesarea and sent 
him forth to Tarsus. Then had the churches rest 
throughout all Judea and Galilee and Samaria, and 
were edified; and walking in the fear of the Lord and 
in the comfort of the Holy Spirit were multiplied." b 

Here for a time Saul disappears from view and 

Peter comes to the front. We are informed that when 

Peter had "passed throughout all quarters, he came 

a Acts ix. 26, 27. b Acts ix. 29-31. 

204 



CALL OF THE GENTILES 205 

down also to the saints which dwelt at Lydda." Here 
he healed a man named iEneas who had been afflicted 
with the palsy eight years. "Peter said unto him, 
ZEneas, Jesus Christ maketh thee whole, arise and 
make thy bed. And he arose immediately. And all 
that dwelt at Lydda and Saron saw him, and turned 
to the Lord." We need not here remark on what is 
meant by turning to the Lord, but will only observe 
that it was to receive Him, believe in and obey His 
requirements. "If ye love me ye will keep my com- 
mandments." While Peter was at Lydda there was 
a woman named Tabitha, a disciple, of Joppa, who 
being sick died, "whom when they had washed they 
laid in an upper chamber, and the disciples sent for 
Peter, who when he had come entered the upper 
chamber where the body was: and all the widows 
stood by him weeping, and showing the coats and gar- 
ments which Dorcas made while she was with them. 
But Peter put them all forth and kneeled down and 
prayed; and turning to the body said, Tabitha, arise. 
And she opened 'her eyes, and when she saw Peter, she 
sat up and he gave her his hand and lifted her up, and 
when he had called the saints and widows presented 
her alive, and it was known throughout Joppa and 
many believed in the Lord." a In both these cases a 
miracle seems to be the occasion of the people "be- 
lieving or turning to the Lord." But the miracles 
were not wrought upon the person converted, but 
upon others, and thus produced the faith or caused 
the turning. It is worthy of notice that only one 
a Acts ix. 39-42. 



2o6 THE CHURCH OF CHRIST 

person was restored to life by Peter, and one by Paul, 
so far as the inspired record shows, after the death of 
Christ. 

While Peter tarried at Joppa he was called in a 
miraculous manner to open the door of the gospel of 
grace to the Gentiles. The gospel had now been 
preached, according to the command of Christ, "In 
Jerusalem, in all Judea, in Samaria," and now began, 
for the first, its proclamation to the people embraced 
in the expression, "unto the uttermost parts of the 
earth." 

This brings us to the consideration of the gospel as 
preached to and received by Cornelius and those as- 
sembled with him. Peter, on the day of Pentecost, 
opened the kingdom to the Jews, and notwithstanding 
the commission given by Christ " Go ye into all the 
world and preach the gospel to every creature," and 
His final directions just before He ascended, yet a 
series of miracles seem still to be required to convince 
Peter that the Gentiles were not "common or un- 
clean," but convinced, he, having the keys, opened 
the door of the kingdom to the Gentiles. It will be 
borne in mind that this was eight years after the 
gospel had been preached to the Jews, in Jerusalem, 
and it had spread throughout all Judea, and in 
Samaria, but was yet understood to be confined to the 
Jews, for when the apostles and brethren that were in 
Judea heard that the Gentiles had also received the 
word of God they " contended with him (Peter) saying, 
Thouwentest into men uncircumcised, and didst eat 
with them," And Peter had to rehearse the whole 



CALL OF THE GENTILES 207 

matter, and "when they heard these things they held 
their peace and glorified God, saying, Then hath God 
also to the Gentiles granted repentance." a 

The first great epoch of the gospel was its presenta- 
tion to, and reception by, the Jews. The second was 
its proclamation to the Gentiles. The first case in 
the second epoch is one in which the Gentile world 
has been, and always will be, deeply interested. It is 
important and demands our most careful considera- 
tion. It is worthy of note that this case of Cornelius, 
like that of Saul, is first recorded by the historian and 
repeated twice thereafter by Peter. b So that these 
two important cases, both connected with the Gen- 
tiles, one giving an account of the calling of their 
apostle, and the other their first reception of the gospel, 
are each recorded three times. In contrast with this 
it may be stated that there is no other case of pardon 
given in the New Testament the circumstances of 
which are repeated. These examples showed to the 
Jews that the Gentiles were to be received into "the 
fulness of the blessing of the Gospel of Christ. " And 
they furnish examples for all time showing how the 
first persons connected with the preaching of salva- 
tion to the Gentiles were pardoned. In regard to this 
last case, as already intimated, the record is not only 
interesting, but full. We will therefore quote freely: 
"There was a certain man in Caesarea called Corne- 
lius, a centurion, of the band called the Italian band, 
a devout man and one that feared God with all his 
house, which gave much alms to the people and 
a Acts xi. 18. b Acts x., xi., xv. 



208 THE CHURCH OF CHRIST 

prayed to God always. He saw in a vision, evidently 
about the ninth hour of the day, an angel of God com- 
ing in to him saying, unto him, Cornelius. When he 
looked on him he was afraid, and said, What is it, 
Lord ? And he said unto him, Thy prayers and thine 
alms are come up for a memorial before God. And 
now send men to Joppa and call for Simon, whose 
surname is Peter. He lodgeth with one Simon, a tan- 
ner, whose house is by the seaside. He shall tell thee 
what thou oughtest to do." Or, as Peter says, 
"Words whereby thou and all thy house shall be 
saved." a 

While these men were on their journey to Joppa, 
" Peter went up upon the housetop to pray about the 
sixth hour, and he became very hungry and would 
have eaten, but while they made ready he fell into a 
trance, and saw heaven opened, and a certain vessel 
descending unto him, as it had been a great sheet knit 
at the four corners and let down to the earth : wherein 
were all manner of four-footed beasts of the earth, and 
wild beasts, and creeping things, and fowls of the air. 
And there came a voice to him, saying, Arise, Peter, 
kill and eat. But Peter said, Not so, Lord, for I have 
never eaten anything that is common or unclean. And 
the voice spake unto him again the second time, What 
God hath cleansed, that call thou not common. This 
was done thrice, and the vessel was received up again 
into heaven. . . . While Peter thought on the vision 
the Spirit said to him, Behold three men seek thee. 
Arise, therefore, and get thee down, and go with them, 
a Acts xi. 14. 



CALL OF THE GENTILES 209 

doubting nothing, for I have sent them." a After he 
went down and inquired the reason of their coming, 
they made known their mission by stating that " Cor- 
nelius, the centurion, a just man, and one that feareth 
God, and of good report among all the nations of the 
Jews, was warned from God by an holy angel to send 
for thee into his house, and to hear words of thee. Then 
called he them in and lodged them; and on the morrow 
Peter went forth with them and certain brethren from 
Joppa accompanied him. (Six brethren.) And on 
the morrow they entered into Caesarea. And Cor- 
nelius waited for them, and had called together his 
kinsmen and near friends. And as Peter was coming 
in, Cornelius met him, and fell down at his feet, and 
worshiped him. But Peter took him up saying, 
Stand up; I myself am a man. And as he talked with 
him he went in and found many that were come to- 
gether. And he said unto them, We know how that it 
is an unlawful thing for a man that is a Jew to keep 
company with or come unto one of another nation; 
but God hath showed me that I should not call any 
man common or unclean." b Cornelius now relates 
*he marvelous manner in which he was led to call for 
Peter, and concludes by saying: "Now, therefore, we 
are all here present before God, to hear all things that 
are commanded thee of God. Then Peter opened 
his mouth and said, Of a truth I perceive that God is 
no respecter of persons. But in every nation he that 
feareth him and worketh righteousness is accepted 
with him. ,, c Peter here preaches Jesus to these Gen- 
a Acts x. 9-20. h Acts x. 22-28. c Acts x. 33-35* 



2io THE CHURCH OF CHRIST 

tiles, giving the great events of His wonderful life from 
the baptism of John until His death on the cross, and 
His resurrection from the dead and appointment by 
God to be the "judge of the living and the dead," and 
concludes by saying: "To him give all the prophets 
witness, that through his name whosoever believeth 
in him shall receive remission of sins. While Peter 
was yet speaking these words the Holy Spirit fell on 
all who heard the word." Peter in rehearsing this, 
says: "The Holy Spirit fell on them as on us at the 
beginning. Then remembered I the Word of the 
Lord how that he said, John indeed baptized in water 
but ye shall be baptized in the Holy Spirit. If there- 
fore God gave them the like gift as he did unto us, who 
believed on the Lord Jesus Christ, what was I that I 
could withstand God ? " a Again, he says : " And God, 
who knoweth the hearts, bears them witness, giving 
them the Holy Spirit, even as he did unto us and put 
no difference between us and them, purifying their 
hearts by faith. " b But we are informed that "those 
of the circumcision who believed" were astonished, 
as many as came with Peter, because that on the Gen- 
tiles also was poured out the gift of the Holy Spirit, 
for they heard them speak with tongues and magnify 
God. Then answered Peter, Can any man forbid 
water that these should not be baptized who have re- 
ceived the Holy Spirit, as well as we ? And he com- 
manded them to be baptized in the name of the Lord. 
Then prayed they him to tarry certain days." c 
a Acts xi. 15-17. b Acts xv. 8, 9. c Acts x. 45-48. 



CHAPTER XIX 

WHAT SHALL I DO TO BE SAVED? 

Morality and Devotion not Sufficient. Obedience to Christ's Au- 
thority Required. Baptism of the Holy Spirit — the Gentile 
and the Jew. 

Having quoted thus fully from the sacred narrative 
of this important case, we will now call attention to the 
leading features in the record. Cornelius was a Ro- 
man centurion, a captain of one hundred men, and 
was stationed at Caesarea. He was a devout man 
and feared God with all his house. He was a benevo- 
lent and a praying man. He seemed to be well ac- 
quainted with the Jewish religion and worshiped 
God according to its requirements and was "Of good 
report among all the nation of the Jews." a The 
vision he saw was in daytime, at three o'clock in the 
afternoon. In this vision he saw an angel who di- 
rected him to send for Peter, saying, "He. shall tell 
thee what thou oughtest to do," or, as Peter puts it, 
" Shall tell thee words whereby thou and all thy house 
shall be saved." It will be observed that the angel 
did not preach the gospel to him, but told him that 
Peter would tell him words whereby he and all his 
house should be saved. Here again we find that sal- 
vation is couched in words. This is in harmony with 
a Acts X. 22. 

211 



212 THE CHURCH OF CHRIST 

"The things appointed" for Saul to do, and is what 
he afterward called "The word of faith which we 
preach," and is in accordance with the teaching of 
Christ when He said, the "Words that I have spoken 
the same shall judge him in the last day." Here we 
learn the important lesson that there was something 
more required under Christ than devotion, benevo- 
lence, prayer, and good report — more than moral 
character. He had to be told words and obey words 
or submit to Christ's authority in order to be saved. 

The next consideration is the vision of Peter which 
occurred at the sixth hour, or at midday. The great 
vessel seen by Peter, containing all manner of unclean 
animals, and birds and creeping things, and the voice 
commanding him to slay and eat such things as were 
considered unclean by the Jews, was understood by 
Peter to teach that he should not consider the Gentiles 
common or unclean. After this the Spirit directed 
Peter to go with the men sent by Cornelius, " doubting 
nothing, for I have sent them." We next observe that 
Peter, when he came to the house of Cornelius, unlike 
an impostor, refused to be worshiped, claiming to be 
only a man. It should always be borne in mind that 
there were considerable numbers present at the house 
of Cornelius, he having "called together his kins- 
men and near friends." The discourse which Peter 
preached to them was a clear and strong presentation 
of the great facts connected with the life and mission 
of Christ. 

But here we come to the most remarkable scene wit- 
nessed since the day of Pentecost, and in some respects 



WHAT SHALL I DO TO BE SAVED ?2 13 

even more wonderful than the occurrence on that day. 
For we are informed that "while Peter was yet 
speaking these words the Holy Spirit fell on all who 
heard the word." They also "spoke with tongues 
and magnified God." Peter says, "As I began to 
speak, the Holy Spirit fell on them as on us at the be- 
ginning." Now, there is a marked difference between 
the persons on whom the Holy Spirit fell on this occa- 
sion and those "at the beginning." On the day of 
Pentecost, so far as the record shows, there were none 
in the house but disciples when the Holy Spirit de- 
scended, and they began to speak with tongues. 
Being all Galileans, the multitude, when they came to- 
gether, marveled because they each heard them speak 
in their own language. But here these Gentiles — the 
audience — these hearers, " spoke with tongues." Not 
only so, but Peter says, "As I began to speak the Holy 
Spirit fell on them." a Even before they were fully 
informed in regard to Christ, or had sufficient evi- 
dence to produce faith in Him, the Holy Spirit fell on 
them. Hence Peter says, "God gave them like gift 
as he did unto us who believed on the Lord Jesus 
Christ." This is a marvelous statement and is con- 
clusive proof that they were not pardoned by the Holy 
Spirit, nor when they were baptized by the Holy Spirit, 
else they were pardoned without faith in the Lord 
Jesus and before they heard the word by which they 
were to be saved. The Holy Spirit fell on them as 
Peter began to speak, consequently before they heard 
the story of salvation. Peter states that this is a ful- 
a Acts xi. 15. 



2i 4 THE CHURCH OF CHRIST 

filment of the preceding promise in regard to the bap- 
tism of the Holy Spirit. He says : " Then remembered 
I the word of the Lord, how that he said, John, in- 
deed, baptized in water, but ye shall be baptized in 
the Holy Spirit." This undoubtedly refers to the 
promise of Christ to His apostles just before He 
ascended, after commanding them "that they should 
not depart from Jerusalem, but wait for the promise 
of the Father." He says, " For John indeed baptized 
in water, but ye shall be baptized in the Holy Spirit 
not many days hence." a From this we learn that the 
apostles were not baptized in or by the Holy Spirit 
before the ascension of Christ, nor were they endued 
with it prior to this. That the promise to the apos- 
tles, both of the baptism and enduement of the Holy 
Spirit, was fulfilled on the day of Pentecost will not 
be disputed. 

There are only two cases given of the baptism of 
the Holy Spirit in the New Testament. The first oc- 
curred at the opening of the "kingdom of heaven" to 
the Jews, the second at its opening to the Gentiles. 
The one on the day of Pentecost, the other at the 
house of Cornelius. We will make the statement still 
more sweeping by observing that the history of the 
world for two thousand years furnishes no other ex- 
ample of the baptism of the Holy Spirit. We say this 
in full view of all the modern preaching about and 
praying to God for the baptism of the Holy Spirit. 

In giving a history of pardon it is important to dis- 
cuss fully the supernatural which was connected with 
a Acts i. 5. 



WHAT SHALL I DO TO BE SAVED? 215 

the various cases of pardon in the age of miracles. It 
is important to learn what was temporary and what 
was permanent, what was required to establish the 
new faith, and what was to continue or abide as the 
law of pardon. When we find men preaching and 
practising contrary to the facts of history, may we not 
demand the authority for such practise, or require 
them to give us a display of some kind of supernatural 
power and endowment now as was shown on the 
memorable occasions to which they refer as proof? 
If the baptism of the Holy Spirit is taught as existing 
now, we have a right to demand a divine promise that 
it was to continue and not be shorn of all its visible 
displays, or to be shown these matchless displays 
now. 

We are informed that the Holy Spirit fell on the 
Gentiles as it did on the apostles " at the beginning." 
How, then, did it fall on the apostles at the begin- 
ning ? We are informed that "They were all with 
one accord in one place, and suddenly there came a 
sound from heaven as of a rushing mighty wind and 
it filled all the house where they were sitting, and there 
appeared unto them cloven tongues like as of fire and 
it sat upon each of them. And they were all filled 
with the Holy Spirit and began to speak with other 
tongues as the Spirit gave them utterance." a This 
baptism of the Holy Spirit was something that could 
be seen and heard and enabled them to speak with 
tongues. It was a stupendous miracle — one of the 
greatest displays of the supernatural ever witnessed on 
a Acts ii. 1-4. 



216 THE CHURCH OF CHRIST 

earth. When the baptism of the Holy Spirit occurred 
on the day of Pentecost, three thousand Jews were con- 
vinced that Jesus was the Christ. The baptism of the 
Holy Spirit at Caesarea convinced Peter and the Jews 
who were with him that the Gentiles were to share the 
blessings of the gospel of Christ. The apostles were 
baptized to convince the Jews of the Messiahship of 
Christ. The Gentiles were baptized to convince the 
apostles and Christian Jews that God had granted 
also to the Gentiles repentance unto life. If the first 
was important for the Jews, the last was equally im- 
portant for the Gentiles. Without the one the Jews 
would not have believed. Without the other the Gen- 
tiles could not have heard, because the apostles and all 
the Christians yet considered it unlawful to preach to 
the Gentiles. 



CHAPTER XX 

OPERATIONS OF THE SPIRIT 

Three Different Manifestations of the Holy Spirit. The Baptism. 
The Gift by Laying on of the Hands of the Apostles. The 
Promise to All upon Obedience. Two Improper Uses Noticed. 

We now remark that there are three manifesta- 
tions, endowments, or gifts of the Holy Spirit spoken 
of or promised in the New Testament scriptures. We 
will call attention briefly to each. We have scriptural 
authority for calling them all gifts. Peter said of the 
baptism of the Holy Spirit, which occurred at the re- 
ception of the Gentiles, "God gave them the like 
gift as he did unto us who believed. " a First, the bap- 
tism of the Holy Spirit was with an outward demon- 
stration — something which could be seen and heard 
by others. "A sound from heaven as of a rushing 
mighty wind"; and "cloven tongues like as of fire, 
and it sat upon each of them." Not only had this 
baptism an outward manifestation, such as could be 
attested by those who were not subjects of it, but it 
was a direct gift from heaven, without conditions or 
any intervening person or agency. 

Second, the gift of the Holy Spirit, which was con- 
ferred by the laying on of the apostles' hands, is never 
called a baptism. It was unlike the baptism, not be- 
a Acts xi. 17, xv. 8. 
217 



218 THE CHURCH OF CHRIST 

ing connected with anything which could be seen or 
heard, but was like it in that it enabled the recipient 
to speak with tongues. This gift, as before shown, 
was only imparted by the apostles. We have but two 
examples of the baptism of the Holy Spirit, one at 
Jerusalem, the other at Caesarea. There were two 
instances of the apostles conferring the gift by laying 
on of hands, one at Samaria, by Peter and John, a the 
other at Ephesus by Paul. b This gift was conferred 
after baptism and was conferred on Christians only. 
Third, there is another gift of the Holy Spirit prom- 
ised to all who obey the gospel. This is the more 
important, being promised to all as a blessing in con- 
nection with the remission of sins. Many scriptures 
refer to this great blessing. Peter promised it in the 
opening speech of the gospel age when he said, " Repent 
and be baptized every one of you in the name of Jesus 
Christ for the remission of sins, and ye shall receive 
the gift of the Holy Spirit/' It will be observed that 
the baptism of the Holy Spirit in both instances was 
miraculous. In the one the disciples alone were the 
subjects, in the other the unbelieving Gentiles. In 
view of the modern teaching, too much stress can not 
be placed upon the fact that there is only this single 
instance given in which the persons receiving the bap- 
tism of the Holy Spirit were unbelievers. The use 
that was made of this was to convince the Jews of 
the reception of the Gentiles, and there is no refer- 
ence made to the effect it had or was intended to have 
upon the Gentiles or those who were the subjects 
a Acts viii, 17, b Acts xix. 6. 



OPERATIONS OF THE SPIRIT 219 

of it. Aside from this single instance there is no ex- 
ample — no promise that any other persons had re- 
ceived or would receive any gift of the Holy Spirit be- 
fore obedience to the gospel. This then was a special 
case — a miracle performed on one class for a specific 
purpose, and witnessed by another class. It was of 
such a nature as to be both seen and heard. For 
Peter says, " It fell on them as it did on us at the be- 
ginning." And at the beginning, speaking of Jesus, 
he said, "He hath shed forth this which ye now see 
and hear." It is not reasonable, therefore, to expect 
another demonstration of the same kind, unless we 
find all the circumstances the same. If God had an- 
other Gentile world to be converted by the preaching 
of the gospel, and other apostles who did not yet un- 
derstand that the gospel was to be preached to the 
Gentiles, but considered them "common and un- 
clean/' no doubt there would be given such a vision as 
Peter witnessed and such a baptism as overwhelmed 
Cornelius, "his kinsmen, and near friends." 

It has been stated that miracles were confined to 
the first age of the Church and connected with its 
establishment, and were for the confirmation of the 
testimony, to prove the facts of the gospel and confirm 
its establishment for all time and then were to cease. 
They could not reasonably continue confirming facts 
which had transpired ages past and become history. 
We may therefore conclude, and correctly, too, that 
the baptism of the Holy Spirit and the gift of the Spirit 
conferred by the laying on of the apostles' hands, both 
being miraculous, ceased also. These gifts fulfilled 



220 THE CHURCH OF CHRIST 

their end and passed away. Now abideth the gift of 
the Holy Spirit promised by Peter on the day of Pen- 
tecost to those who witnessed the baptism of the Holy 
Spirit. These were commanded to repent and be bap- 
tized in order to receive remission of sins and the gift of 
the Holy Spirit. This gift was exclusively promised to 
the obedient as the Scriptures abundantly testify. 

In closing this investigation we will direct attention 
to some of this testimony. Peter says: "We are his 
witnesses of these things, and so is also the Holy Spirit 
whom God hath given to them that obey him. ,,a 
Paul, writing to Christians, says: "The love of God 
is shed abroad in our hearts by the Holy Spirit which 
is given unto us." b Again, speaking of God, "Who 
hath also given unto us his Holy Spirit." c Again, 
addressing the Corinthian Christians, he says : " Know 
ye not that your body is the temple of the Holy Spirit 
which is in you, which ye have of God ?" d To Titus 
he says, speaking of the love of God, our Savior. 
"According to his mercy he saved us by the washing 
of regeneration and renewing of the Holy Spirit." e 
John, speaking of those who kept His commandments 
says, "We know that he abideth in us by the Spirit 
which he hath given us." f Again, Paul says to the 
Galatian Christians, "Because ye are sons God has 
sent forth the Spirit of his Son into your hearts, crying 
Abba, Father." This was not to make them sons, 
but because they were sons. How shall we know then 
that Christians have the Spirit ? By their fruits ye 

a Acts v. 32. b Rom. v. 5. c 1 Thess. iv. 8. 

d I Cor. vi. 19. e Titus iii. 5. f 1 John iii. 24. 



OPERATIONS OF THE SPIRIT 221 

shall know them. " Do men gather grapes of thorns 
or figs of thistles ?" The fruits of the Spirit are fully 
described by Paul in Galatians. "But the fruit of 
the Spirit is love, joy, peace, long-sufFering, gentle- 
ness, goodness, faith, meekness, temperance. Against 
such there is no law." a From these passages and 
many more we find that it was clearly taught that the 
Holy Spirit was given to those who obeyed; that it 
was given because they were saints, and that none but 
baptized persons are ever said to possess it — to be 
partakers of the Holy Spirit or addressed as being the 
temple of the Holy Spirit. How widely does this dif- 
fer from much of the preaching heard to-day. In 
fact, many preach and pray more about the Holy 
Spirit than they do about Jesus Christ. They preach 
about and pray for the baptism of the Holy Spirit, 
through which they expect the pardoning mercy of 
God, and this, too, in the face of the scriptural facts 
which show that pardon never was conferred in this 
way. In fact, the whole order of the gospel is re- 
versed. They preach the Holy Spirit and promise 
Christ, but the divine plan was to preach Jesus Christ 
and promise the Holy Spirit. 

Having called attention thus fully to the various 
gifts of the Holy Spirit, endeavoring to confine our 
statement strictly to the historical view of this im- 
portant subject as given in the Scriptures, and the 
abuse which is made of it in modern times, and the 
proper place it occupies in the system of pardon or 
forgiveness, we now return to the closing scene at the 
a Gal. v. 22, 23. 



222 THE CHURCH OF CHRIST 

house of Cornelius. We are told that the Jews who 
came with Peter were astonished "Because that on 
the Gentiles also was poured out the gift of the Holy 
Spirit, for they heard them speak with tongues and 
magnify God. Then answered Peter, Can any man 
forbid water that these should not be baptized, who 
have received the Holy Spirit as well as we ? And he 
commanded them to be baptized in the name of the 
Lord. Then prayed they him to tarry certain days." 
Finally, we learn many important lessons from this 
case of Cornelius. First, that the angel appeared to 
him to direct him to send for Peter, and not to pardon 
him. That the vision was to show Peter that the 
Gentiles were not unclean, and that in addition to this 
the Holy Spirit directed him to go with the messengers, 
nothing doubting. That the baptism of the Holy 
Spirit convinced the Jewish witnesses, and doubly as- 
sured Peter that the Gentiles were accepted. That 
Peter preached in order to produce faith in Christ 
and lead them to repentance. That when they heard 
these words by which they were to be saved they 
were baptized. We may then conclude that this out- 
pouring of the Holy Spirit was confined to this particu- 
lar time and occasion, so far as the Gentiles were con- 
cerned, and for the specific purpose assigned by Peter, 
to show that God had accepted them. This is evi- 
dent from the fact that hereafter in all the history 
of Gentile conversions we have no such wonderful 
miracle wrought, but " it pleased God by the foolish- 
ness of preaching to save them that believe." a The 
a i Cor. i. 21. 



OPERATIONS OF THE SPIRIT 223 

lessons thus learned from the history of this case are 
all vitally important, establishing the unity of the gos- 
pel as preached both to Jew and Gentile. Yet the 
facts are too often improperly used, as the following: 
First, the outpouring of the Spirit here described 
is improperly used as a proof that persons are par- 
doned by immediate, direct, supernatural influence 
of the Holy Spirit. There is no evidence that the 
Gentiles here, or any other persons anywhere, were 
ever pardoned in this way. In the second place, it is 
improperly used to prove that these persons were par- 
doned before baptism. This would prove too much, 
and, in fact, destroy the whole remedial system, for it 
would at the same time prove that they were pardoned 
before they had knowledge of Jesus or faith in Him 
as the Savior. It will be remembered that the Holy 
Spirit fell on them as Peter began to speak. And he 
says, that "God gave them the like gift as he did unto 
us who believed on the Lord Jesus Christ. " We can 
not therefore conclude that they were pardoned by the 
Holy Spirit before they heard — before they believed. 
This case, then, so far as hearing, believing, and being 
baptized, forms no exception to those whose history 
we have considered. It may be that Cornelius, being 
a just man, needed no repentance, as repentance is 
toward God. a But faith being toward Christ, he 
needed knowledge of Jesus and faith and obedience 
to Him, hence he was commanded to be baptized. 
But it will be observed that it is only affirmed of Cor- 
nelius and his household that they feared God. The 
a Acts xx. 21. 



224 THE CHURCH OF CHRIST 

others assembled with them needed repentance as 
well as baptism. In harmony with the cases hereto- 
fore observed these people received and obeyed the 
gospel. Peter says that "God made choice among 
us that the Gentiles by my mouth should hear the 
word of the gospel and believe." a The angel says, 
Peter "shall tell thee words whereby thou and all thy 
house shall be saved." b And Peter, concluding his 
discourse on Jesus, says: "That through his name 
whosoever believeth in him shall receive remission of 
sins." c Again, he says, that God "put no difference 
between us and them, purifying their hearts by 
faith." d "And he commanded them to be baptized 
in the name of the Lord." e 

The history of this case shows conclusively that 
these Gentiles complied with the established and 
universal law of pardon which was first given by 
Christ in the commission enjoined in the beginning 
at Jerusalem, at Samaria, on the desert road, and re- 
quired of Paul in Damascus. However contrary it 
may be to our preconceived notions, or the modern 
preaching or practise, yet there is no record of any 
one being baptized before he had faith or after he 
was pardoned, and no unbaptized person is ever 
addressed 



as a L 


,hn: 


stian. 










a Acts x\ 


'• 7- 






b Acts 


xi. 


14, 


c Acts x. 


43- 


e Acts x. 


47' 


d Acts 


XV. 


9- 



CHAPTER XXI 

MISSIONARY WORK OF THE CHURCH 

Church of Christ a Divine Organization; Terms of Admission 
Uniform as in All Organizations. The Church at Antioch. 
Paul's First Missionary Journey. Christ's Church Established 
in Asia Minor. 

After the account of the first preaching of the gos- 
pel to the Gentiles, Peter relates its reception by them 
to the Jews at Jerusalem. We are then informed 
"That they who were scattered abroad upon the per- 
secution that arose about Stephen traveled as far as 
Phoenicia and Cyprus and Antioch, speaking the word 
to none but unto the Jews only: and some of them 
were men of Cyprus and Cyrene, who when they 
were come to Antioch, spake unto the Grecians 
preaching the Lord Jesus." The result was that "a 
great number believed and turned to the Lord." 
It is supposed to be about one year after Peter opened 
the kingdom to the Gentiles before the gospel was 
preached to the Greeks at Antioch. All that is said 
in regard to the acceptance of these Gentiles is that 
"a great number believed and turned to the Lord." 
This "turning to the Lord," "added to the Lord," 
necessarily implies that they complied with the same 
terms enjoined by Him and His ambassadors upon 
others. If any historian would once give a full ac- 

8 225 



226 THE CHURCH OF CHRIST 

count of how persons became members of any society 
or institution, and the laws of initiation, and would 
thereafter continue the history of the growth or de- 
velopment of such an organization, we would not ex- 
pect him to repeat and re-repeat the full requirements 
in each and all cases of initiation, but would expect 
only to be informed of the growth of the society or the 
number of members added, feeling assured that all 
complied with the same terms. 

All human governments, societies, organizations 
have positive and definite laws which are imposed 
upon all who become members. All well-organized 
institutions have a uniform mode of admitting mem- 
bers. And when there are a number of terms required 
in order to admission, no one thinks of becoming a 
member in violation of the constitution and laws of 
such organization. If men would observe the same 
common-sense rule when seeking admission to the 
Church of Christ, superstition and error would vanish, 
and Christian people would soon be relieved from the 
absurd and humiliating position they now occupy be- 
fore the world of having all sorts of men preaching all 
sorts of doctrine and imposing various terms of par- 
don not taught by Christ or enjoined by His apostles. 
Christianity is a divine system; it is order, harmony, 
law; "the law of the Spirit of life in Christ Jesus hath 
made us free from the law of sin and death." No 
person should ever make the mistake or commit the 
folly of selecting a case as a model of pardon where 
only one term of pardon is mentioned, such as faith, 
turning, baptism, for there is no case on record where 



CHURCH MISSIONARY WORK 227 

there is any one of these terms required to the exclu- 
sion of the other. In addition to the commission 
given by Christ, it is remarkable how many cases of 
pardon we have recorded, and how plainly and fully 
the terms are stated. Even if we should find a single 
example of a person having been pardoned by hearing 
alone, by faith alone, by repentance alone, or baptism 
alone, we would not be justified in presenting such a 
case as an example of pardon. All informed persons 
would consider it an exception to the rule, unless it 
were stated by divine authority that henceforth the 
exception was to become the rule. But when we find 
no exception to the rule, no example of pardon by 
compliance with one condition alone, what right have 
persons to teach one of these terms alone as the condi- 
tion, much less to substitute conditions never imposed 
in any case of alien pardon, such as baptism of the 
Holy Spirit or any direct supernatural agency ? 

In connection with the preaching of the gospel at 
Antioch we have the third mention of Barnabas, who 
became a traveling companion of Saul. We are in- 
formed that "Then tidings of these things came unto 
the ears of the church which was in Jerusalem, and 
they sent forth Barnabas that he should go as far as 
Antioch, who, when he came and had seen the grace 
of God, was glad and exhorted them all that with pur- 
pose of heart they would cleave unto the Lord : for 
he was a good man and full of the Holy Spirit, and of 
faith, and much people was added unto the Lord." a 
Then Barnabas departed to Tarsus to seek Saul, and 
a Acts xi. 22-24. 



228 THE CHURCH OF CHRIST 

when he found him he returned with him to Antioch, 
where they preached to great multitudes for a whole 
year. "And the disciples were called Christians first 
in Antioch." a The church at Antioch having been 
informed by the prophet Agabus of an impending 
famine, "determined to send relief to the brethren 
dwelling in Judea," which they did "by the hands of 
Barnabas and Saul." b Thus the Gentiles, having 
been made partakers of the spiritual blessings of the 
Jewish Christians, showed their gratitude by minister- 
ing unto them in " carnal things." c The historian now 
comes back to things which occurred in Jerusalem, 
giving an account of the slaying of James, the brother 
of John, by Herod, with the sword. And when he 
saw that this "pleased the Jews, he proceeded further 
to take Peter also." Here follows the history of 
Peter's imprisonment, the incessant prayer of the 
church to God for him, his deliverance at night by the 
angel of God, his reception at the house of Mary, the 
mother of Mark, "where many were gathered together 
praying," d and the smiting of Herod and his violent 
death. After this we are informed that "the word of 
God grew and multiplied, and Barnabas and Saul re- 
turned from Jerusalem when they had fulfilled their 
ministry and took with them John whose surname 
was Mark." e 

Here at Antioch began the real life-work of Saul. 
From this on we have to look to the record of Saul's 
travels and preaching for the history of all -specific 

a Acts xi. 26. b Acts xi. 30. c Rom. xv. 27. 

d Acts xii. 12. e Acts xii. 24, 25. 



CHURCH MISSIONARY WORK 229 

cases of pardon. After the close of the nth chapter 
of Acts we have no further record of the preaching 
of any apostle or the pardon of any sinner, except 
what we learn through Paul and his traveling com- 
panions. We are informed that "in the church at 
Antioch there were certain prophets and teachers " 
who, " as they ministered unto the Lord and fasted, 
the Holy Spirit said, Separate me Barnabas and Saul 
for the work whereunto I have called them. And 
when they had fasted and prayed and laid their hands 
on them they sent them away." a Here we have the 
church at Antioch with its large Gentile membership 
sending Saul with Barnabas on the first missionary 
journey. Paul made three missionary tours, the first 
through Asia Minor, the last two through Asia Minor 
and part of Europe. He began all three of these 
journeys from Antioch, and closed the last one at Jeru- 
salem. The city of Antioch, aside from Jerusalem, 
was the most important place connected with the 
early spread of Christianity. So far as the record 
shows it was here that Christianity first took root 
among the Gentiles. This church was large, for we 
are informed that "a great number believed and 
turned unto the Lord"; and again, under the preach- 
ing of Barnabas, " a great multitude was added to the 
Lord." Here the disciples were first called "Chris- 
tians," which has designated them both in suffering 
and triumph through all the ages since. During the 
first part of this missionary tour of Saul and Barnabas, 
Mark was with them. They sailed to Cyprus and 

a Acts xiii. 2, 3. 



2 3 o THE CHURCH OF CHRIST 

preached in the synagogue of the Jews. But the first* 
mentioned convert is a Gentile, Sergius Paulus, the 
proconsul of the country, "Who called for Barnabas 
and Saul, and desired to hear the word of God." But 
"a certain sorcerer, a false prophet — a Jew — whose 
name was Bar- Jesus, . . . withstood them, seeking to 
turn away the proconsul from the faith." a He was 
smitten with blindness. 

Saul is here for the first time called Paul. And 
from this on he is designated by the name of Paul. 
"And when the pro-consul saw what was done he be- 
lieved, being astonished at the doctrine of the Lord." b 
Here it will be observed that only belief is stated, but 
it is not stated to the exclusion of any other require- 
ments. After this "Paul and his company having 
set sail from Paphos came to Perga in Pamphylia; 
and John, departing from them, returned to Jerusa- 
lem. But when they departed from Perga they came 
to Antioch in Pisidia and went into the synagogue on 
the sabbath day and sat down. And after the reading 
of the law and the prophets the rulers of the synagogue 
sent unto them saying, Ye men, and brethren, if ye 
have any word of exhortation for the people, speak." c 
When this invitation was extended Paul arose and de- 
livered a discourse covering the whole sweep of Jewish 
history from the time of the captivity in Egypt until 
the death of Jesus under Pilate. He appealed to the 
Law and the Prophets and the Psalms, the testimony 
of John the Baptist and the fulfilment of all that was 
written in regard to Jesus, to His death and to the 

a Acts xiii. 6-8. b Acts xiii. 12. c Acts xiii. 13, 15. 



CHURCH MISSIONARY WORK 231 

ample testimony of many witnesses in regard to His 
resurrection, and concludes by saying: "Be it known 
unto you, therefore, men and brethren, that through 
this man is preached unto you the forgiveness of sins, 
and by him all that believe are justified from all 
things from which ye could not be justified by the law 
of Moses." a No wonder, after hearing such startling 
news, that "when the Jews were gone out of the syna- 
gogue the Gentiles besought that these words might 
be preached to them the next sabbath. . . . And the 
next sabbath day came almost the whole city together 
to hear the word of God. But when the Jews saw the 
multitude they were filled with envy and spake against 
those things which were spoken by Paul, contradict- 
ing and blaspheming. Then Paul and Barnabas 
spoke out boldly and said, It was necessary that the 
word of God should first be spoken to you, but seeing 
ye thrust it from you, and judge yourself unworthy 
of eternal life, lo, we turn to the Gentiles. For so hath 
the Lord commanded us saying, I have set thee for a 
light of the Gentiles, that thou shouldest be for salva- 
tion unto the ends of the earth. And the Gentiles 
hearing this rejoiced and glorified the word of the 
Lord. And as many as were disposed to eternal life 
believed. And the word of the Lord was spread 
abroad throughout all the region." b Here again we 
are informed that the Gentiles hearing believed. But 
the Jews raised "persecution against Paul and Barna- 
bas, and expelled them out of their coasts, but they 
shook off the dust of their feet against them and came 
a Acts ix. 13-32. b Acts xiii. 46-49. 



232 THE CHURCH OF CHRIST 

unto Iconium. And the disciples were rilled with joy 
and with the Holy Spirit." a 

Being again driven through the influence of the 
Jews from Iconium, they went to Lystra and Derbe. 
Here they preached the gospel, and at Lystra Paul 
healed a man who had been lame from his birth, 
"which, when the people saw, they said, The gods are 
come down to us in the likeness of men. And they 
called Barnabas, Jupiter; and Paul, Mercurius, be- 
cause he was the chief speaker." Then the priest 
brought oxen and garlands and would have offered 
sacrifice with the people. We will now quote in full 
the first recorded speech of Paul to the Gentiles: 
"Which when the apostles, Barnabas and Paul heard 
of, they rent their clothes, and ran in among the peo- 
ple, crying out, and saying, Sirs, why do ye these 
things ? We also are men of like passions with you, 
and preach unto you that ye should turn from these 
vanities unto the living God, which made heaven and 
earth, and the sea, and all things that are therein: 
who in times past suffered all nations to walk in their 
own ways. Nevertheless he left not himself without 
witness, in that he did good and gave us rain from 
heaven and fruitful seasons, filling our hearts with 
food and gladness. And with these sayings scarce 
restrained they the multitudes from doing sacrifice 
unto them." b We call attention to this argument 
in contrast with his preaching to the Jews, and that 
he made no reference to prophecy and the Jewish 
Scriptures. After all this, through the influence of 
a Acts xiii. 50-52. b Acts xiv. 14-18. 



CHURCH MISSIONARY WORK 233 

some of the Jews who had come from Antioch and 
Iconium, Paul was stoned in this same city and left 
for dead, but reviving soon " the next day he de- 
parted, with Barnabas, to Derbe." "And when they 
had preached the gospel to that city and had made 
many disciples, they returned to Lystra, to Iconium, 
and to Antioch, confirming the souls of the disciples, 
. . . And when they had ordained them elders in 
every church, and had prayed with fasting, they com- 
mended them to the Lord on whom they believed." a 
Continuing their journey they passed through other 
districts and cities, and after an absence of some six 
years they sailed from Attalia to Antioch in Syria, 
whence they had been commended to the grace of 
God for the work which they had accomplished. 
" And when they were come and had gathered the 
church together they rehearsed all that God had done 
with them and how he had opened the door of faith 
unto the Gentiles. And there they abode a long time 
with the disciples." b Thus ended the first mission- 
ary journey, full of joy and sorrow, suffering and 
triumph. 

a Acts xiv. 20—23. b Acts xiv. 27, 28- 



CHAPTER XXII 

THE FIRST COUNCIL 

The Conference at Jerusalem. Judaism and Christianity. Cor- 
rupt Religions. The Decree and its Binding Force. 

During the time that Paul remained at Antioch a 
question of vast importance to the Church of Christ 
in regard to the law of Moses was raised, discussed, 
and finally decided at Jerusalem. There were "cer- 
tain men came down from Judea and taught the 
brethren, Except ye are circumcised after the custom 
of Moses ye can not be saved." Paul and Barnabas 
disputed this, having no little discussion with them. 
It was finally "determined that Paul and Barnabas 
and certain other of them should go up to Jerusalem 
unto the apostles and elders about this question." a 
"They therefore being brought on their way by the 
Church passed through both Phoenicia and Samaria, 
declaring the conversion of the Gentiles, and they 
caused great joy unto all the brethren, and when they 
were come to Jerusalem they were received of the 
church and of the apostles and elders, and they re- 
hearsed all things that God had done with them." 
But, strange to relate, there were even in the church 
at Jerusalem members of the sect of the Pharisees 
who contended "that it was needful to circumcise 
a Acts XV. 2. 

234 



THE FIRST COUNCIL 235 

them and to command them to keep the law of 
Moses." a This council is a very important one, con- 
sequently we will quote its proceedings in full. 

"And when there had been much questioning 
Peter rose up and said unto them, Brethren, ye know 
that a good while ago God made choice among you 
that by my mouth the Gentiles should hear the word 
of the gospel and believe. And God who knoweth 
the heart bear them witness, giving them the Holy 
Spirit even as he did unto us; and he made no distinc- 
tion between us and them, cleansing their hearts by 
faith. Now, therefore, why make ye trial of God that 
ye should put a yoke upon the neck of the disciples 
which neither our fathers nor we were able to bear ? 
But we believe that we shall be saved through the 
grace of the Lord Jesus in like manner as they. And 
all the multitude kept silence, and hearkened unto 
Barnabas and Paul rehearsing what signs and won- 
ders God had wrought among the Gentiles through 
them. And after they had held their peace James 
answered, saying, Brethren, hearken unto me: Sym- 
eon (Peter) hath rehearsed how first God visited the 
Gentiles, to take out of them a people for his name. 
And to this agree the words of the prophets; as it is 
written, After these things I will return, and I will build 
again the tabernacle of David which is fallen; and I 
will build again the ruins thereof, and will set it up: 
That the residue of men may seek after the Lord and 
all the Gentiles upon whom my name is called, saith 
the Lord who maketh these things known from of old. 
a Acts xv. 3-5. 



23 6 THE CHURCH OF CHRIST 

Wherefore my judgment is that we trouble not them 
that from the Gentiles turn to God; but we enjoin 
them that they abstain from pollutions of idols and 
from fornication and from what is strangled and 
from blood. For Moses from generations of old hath 
in every city them that preach him, being read in the 
synagogues every Sabbath. Then it seemed good to 
the apostles and the elders with the whole church, to 
choose men out of their company and send them to 
Antioch with Paul and Barnabas, namely, Judas, 
called Barsabas, and Silas, chief men among the 
brethren, and they wrote thus by them. The apostles 
and the elders, brethren unto the brethren who are of 
the Gentiles in Antioch and Syria, and Cilicia, greet- 
ing: Forasmuch as we have heard that certain who 
went out from us have troubled you with words sub- 
verting your souls; to whom we gave no command- 
ment; it seemed good unto us having come to one 
accord to choose out men and send them unto you 
with our beloved Barnabas and Paul, men that have 
hazarded their lives for the name of our Lord Jesus 
Christ. We have sent therefore Judas and Silas who 
themselves also shall tell you the same things by word 
of mouth. For it seemed good to the Holy Spirit and 
to us to lay upon you no greater burden than these 
necessary things : that ye abstain from things sacrificed 
to idols, and from blood, and from things strangled, 
and from fornication; from which if ye keep yourselves 
it shall be well with you. Fare ye well. So they when 
they were dismissed came down to Antioch; and hav- 
ing gathered the multitude together they delivered the 



THE FIRST COUNCIL 237 

epistle; and when they read it they rejoiced for the 
consolation." a 

It is a remarkable fact that this is the only council 
of which we have any record in the New Testament 
as having been held to consider the binding obliga- 
tions of any religious principle; it was held to consider 
a question which caused then, and still causes, much 
strife among the believers in Christ. There is this 
difference, however, between those engaged in this dis- 
pute then and now. Then it was the Jewish Christians 
endeavoring to bind Jewish law on Gentile Christians. 
Now, the dispute is wholly confined to the Gentiles, 
many of whom are not content with the self-imposed 
bondage of the Jewish law, but, while galling under 
the yoke, seek to impose many of its burdens on others. 
It will be observed this conference was convened be- 
cause of a request from the church at Antioch, which 
sent a committee composed of Paul, Barnabas, and 
others, for an opinion upon a troublesome and dis- 
puted question raised among them by members of the 
church at Jerusalem. The committee was "received 
of the church and the apostles and the elders." As 
to the proceedings, first, Barnabas and Paul told their 
story. After much "questioning" (discussion) Peter 
spoke of his presentation of the gospel to the Gentiles 
and its reception by them. Then the multitude kept 
silence while Barnabas and Paul rehearsed the signs 
and wonders God wrought among the Gentiles by 
them. Then James spoke, referring to Peter's work 
and to prophecy in regard to the Gentiles, closing with a 
a Acts xv. 7-31. 



238 THE CHURCH OF CHRIST 

recommendation which was approved by " the apostles, 
^nd the elders with the whole Church/' It is said they 
all with one accord indorsed the action. The recom- 
mendation or decree was given unanimously, the Holy 
Spirit approving. In the message from the confer- 
ence they stated that it was from "the apostles and 
elders, brethren, to the brethren." It was not sent to 
the officers of the church, but to the brethren among 
the Gentiles. The significant thing is, that even here 
under the apostles and in Jerusalem is convened one 
of the most representative bodies of which we have 
any record — that the whole Church, together with the 
apostles and elders, took part, and all with one accord 
joined in the recommendation. The apostles them- 
selves did not usurp or claim authority over the elders 
of the church or its members. Here is demonstrated 
the dignity and authority of the members of the church, 
that each citizen of the kingdom was sovereign and 
was so recognized by the apostles and elders. It was 
not a council as many in succeeding ages have been, 
composed of high church dignitaries alone, usurping 
authority and commanding obedience to their decrees, 
but it seemed good to the whole church to issue a de- 
cree enjoining only necessary things upon the brethren 
among the Gentiles. This is one of the best models for 
a deliberative body that is recorded anywhere in his- 
tory, whether religious or political. The decree was not 
an edict or bull of a pope, but the recommendation of 
a deliberative body. It may be noticed that Peter was 
in this body, and spoke in very different language from 
his so-called successor at Rome. He issued no edicts 



THE FIRST COUNCIL 239 

such as emanate from that source to bishops and car- 
dinals who command the churches to obey his au- 
thority, but only made a recommendation which was 
seconded by James and unanimously approved by the 
whole Church, the Holy Spirit concurring. Notwith- 
standing this full discussion and this important de- 
cision, some in modern times have become more like 
Jews, both in spirit and teaching, than Christians. 
They have formed organizations, fashioned their in- 
stitutions with ritualistic service, with priests having 
robes, conducting ceremonies, and performing rites 
more like Moses than Christ. Many assemblies, 
councils, and ecclesiastical organizations to-day exer- 
cise more authority, issue more edicts, and impose 
more burdens on their subjects than did the Jewish 
council or sanhedrin at Jerusalem on the Jews. Per- 
sons who are conversant with history and informed in 
regard to the Christian religion of to-day, as preached 
and practised by many, will recognize at once that a 
large per cent of it is composed of about equal parts of 
Judaism, Heathenism, and Christianity. (See infra, 
Chapter XXXV *> a ge 283.) 

Protestantism is not free from this admixture. In 
many of the denominations it is not difficult to recog- 
nize Judaism in preaching and practise. " Even unto 
this day when Moses is read the vail is upon their 
heart." a Some forms of worship partake too much 
of the character of heathen worship. We should not 
approach God in the boisterous manner of the proph- 
ets of Baal, who were mocked by Elijah, b but should 
a 2 Cor. Hi. 15. b 1 Kings xviii. 26-28. 



2 4 o THE CHURCH OF CHRIST 

worship God as a Father, and be assured that a " meek 
and quiet spirit is in the sight of God of great price. ,,a 
We now remark that there is no intimation in this 
decree that the gospel was not complete in itself, en- 
joining all that is right and forbidding all that is 
wrong, without regard to the law of Moses. But the 
reason for sending this letter was evidently twofold. 
First, to settle the dispute in regard to binding the law 
of Moses on the Gentiles. And, second, to conciliate 
the Jewish Christians in the various cities. The rea- 
son assigned by James for this action was because 
"Moses was preached in every city, being read in the 
synagogue every sabbath day." The law of Moses 
was strict in regard to things mentioned in this decree. 
It will be observed that only one matter forbidden 
had strictly a moral bearing. This was practised to 
a great extent, and being common, it was difficult to 
prohibit this crime. They may have been required 
to abstain from the other matters simply because they 
were an abomination to the Jews. Paul did not there- 
after seem to place much stress on eating meats of- 
fered to idols, but makes it a matter of conscience, and 
would not eat any meat if it would cause his brethren 
to stumble. b In regard to abstaining from things 
strangled and from blood, there is a difference of 
opinion whether this was meant to be observed by all 
people and through all time, or was intended only to 
conciliate the Jewish Christians in the various cities 
of that age. It is safest, however, to abstain from 
such food now. It is known that animals which are 
a I Pet. iii. 4. b 1 Cor. viii. passim. 



THE FIRST COUNCIL 241 

fed on blood become more savage, and its use may 
tend to brutalize man. When the epistle had been 
read to the multitude at Antioch " they rejoiced for 
the consolation." Paul on his next journey carried 
this decree with him. He went through the cities 
delivering it to be kept. a Upon this decree we 
note that the crime which is prohibited is also de- 
nounced in the New Testament Scriptures. We do 
not look to the decree alone for its prohibition. We 
have no right, therefore, to infer that it was prohib- 
ited simply because it was a part of the law of Moses. 
If this decree was enjoined because it contained 
things which were part and parcel of the Mosaic law, 
they are the only things enjoined after the death of 
Christ for a similar reason. The things enjoined 
under Christ are enjoined by virtue of His authority, 
and not by virtue of any authority inspired or unin- 
spired before Him. He said, "All authority hath 
been given unto me in heaven and on earth." b He 
delegated authority to His ambassadors, saying, "as 
the Father hath sent me, even so send I you." c 
All preceding religions were abolished by Him. The 
Patriarchal religion, given to the whole world, 
was superseded by the Christian. The Jewish re- 
ligion, given to that people alone for a specific pur- 
pose, was taken out of the way. All its ceremonies, 
all its ordinances, all its laws, even its very constitu- 
tion written and engraven on stone, were abolished 
under Christ. d Moses, the great law-giver, Elijah, 

a Acts xvi. 4. b Matt. xxviii. 18, 

c John xx. 21. d 2 Cor. iii. passim. 



242 THE CHURCH OF CHRIST 

the great prophet, the representatives of all Jewish law 
and all prophecy given before Jesus, came back from 
the regions of the dead and amid scenes of indescriba- 
ble glory on the Mount of Transfiguration laid down 
their commissions at His feet and talked with Him 
about His death for the redemption of the human 
race. a God recalled them and vested Jesus with all 
authority, saying, from a bright cloud above, "This is 
my beloved Son, hear ye him." The Christian world 
now is as free from the binding authority of all religion 
given before Christ as any nation is civilly free from 
another. The law which was added to the promise 
concerning Christ " on account of transgression " b until 
He should come, fulfilled its end and passed away, but 
from all this it does not follow that there is not much 
reenacted under Christ which was enjoined under 
Moses and the prophets. All that was moral and 
that was eternally right, both as regards man and God, 
embraced in the former, was reenacted under Christ. 
But it is therefore not to be observed now because 
Moses and the prophets enjoined it, but because it is 
right and Christ and His ambassadors commanded it. 
We as Americans do not now submit to any law be- 
cause it was formerly enjoined upon the colonies by 
Great Britain, but because it is reenacted by the Con- 
stitution or laws of our government. After our fore- 
fathers had abolished the English law and rule in the 
colonies they, in forming a new nation, reenacted all 
such laws as were considered just and right and 
adapted to our form of government. Not only so, 
a Matt. xvii. passim. b Gal. iii. 17-29. 



THE FIRST COUNCIL 243 

but they added many others with the intention of 
promoting greater good and giving greater liberty. 
So Jesus, in establishing His Church or Kingdom, 
enacted all that was moral, just, and good. Not, 
however, because such principles were found in the 
Jewish law or religion, but because they were right 
in themselves. Not only so, but He went beyond all 
law and all religion which preceded Him, and enjoined 
a higher morality and purer devotion and deeper love 
than were known before on earth. 

The importance of the decree and its bearing on the 
subject in hand will be seen when it is observed that 
many religious teachers even now refer inquiring sin- 
ners to the Old Testament Scriptures for terms of 
pardon, for instructions in regard to the forgiveness 
of sins, for the answer to the question, What must I 
do to be saved ? But if language has meaning, and 
inspiration authority, then may we understand that 
this decree freed once and forever all Gentiles from the 
yoke of Jewish bondage, and since it was issued no 
man, no angel, has had any authority to bind any part 
of the Jewish religion on the Gentile world not re- 
enacted under Christ. 



CHAPTER XXIII 

PAUL'S SECOND MISSIONARY JOURNEY 

The Decree Delivered to the Churches. Timothy and Luke t 
Paul in Europe. Conversion of Lydia. 

After the decree had been delivered to the church 
at Antioch and they had rejoiced for the "consola- 
tion," Judas and Silas remained for some time ex- 
horting and confirming the brethren. When they 
had fulfilled their mission "it pleased Silas to abide 
there still." Paul and Barnabas also remained for a 
time in Antioch, "teaching and preaching the word 
of the Lord." Then Paul proposed to Barnabas to 
revisit with him the brethren in every city where they 
had preached. Barnabas was willing to do this, but 
determined to take with him his sister's son, Mark. a 
But Paul objected on account of Mark having left 
them while on a former journey, not going with them 
to the work, "and the contention was so sharp" that 
they parted, "and Barnabas took Mark and sailed 
unto Cyprus," his native country. "And Paul chose 
Silas and departed, being recommended by the 
brethren unto the grace of God." Paul, in com- 
mencing this second missionary journey, went first 
" through Syria and Cilicia confirming the churches." b 
a Col. iv, io. b Acts xv. 32-41. 

244 



PAUL'S SECOND JOURNEY 245 

And then came to "Derbe and Lystra." There was 
here a certain disciple named Timotheus, whose 
mother was a Jewess, but whose father was a Greek. 
As Paul desired that he should go with him he "cir- 
cumcised him, because of the Jews which were in 
those quarters; for they all knew that his father was 
a Greek. And as they went through the cities they 
delivered to them the decree to keep that was or- 
dained by the apostles and elders who were in Jeru- 
salem. The churches were established in the faith, 
and increased in numbers daily." a 

It is a fact worthy of remark that while Paul was 
passing through the cities of Asia Minor, delivering 
the final decree of the apostles and elders freeing the 
Gentile world from Judaism and triumphing in the 
liberty of the gospel, he caused Timothy to be cir- 
cumcised. But the reason for this is given. It was 
on account of the Jews who were in those parts. It 
was done that they might not be offended in having 
an uncircumcised person preach to them. It will be 
observed that Timothy had become a disciple before 
this — no doubt on Paul's former visit — but was not 
required to be circumcised until Paul desired him for 
the work of the ministry. He was in Christ before 
this, and Paul taught that " in Christ Jesus neither cir- 
cumcision availeth anything nor uncircumcision." b 
It is here we have the first mention of Timothy, who 
afterward became so famous and so endeared to 
Paul. 

When Paul and Silas had been joined by Timothy, 
a Acts xvi. 1-5. b Gal. v. 6. 



246 THE CHURCH OF CHRIST 

the historian only names the districts in Asia Minor 
through which they passed and their course directed 
by the Holy Spirit until they came down to Troas. 
At this place " a vision appeared to Paul in the night. 
There stood a man of Macedonia and prayed him, 
saying, Come over into Macedonia and help us." a 
Here the party was joined for the first time by Luke, 
the sacred historian who wrote the Acts. He now 
ceases to speak of them as "they," and substitutes the 
word "we." 

This is the first ray of historical light we have in 
regard to Luke. He is mentioned only three times 
hereafter. There is nothing known with certainty in 
regard to his nationality, parentage, birthplace, or 
burial place. No herald has announced his birth, no 
biographer sketched his life, no monument marks his 
tomb. And yet he is one of the most important char- 
acters who ever lived or acted on the stage of human 
life. To him we owe a debt of gratitude for one of 
the most complete histories of the life of Jesus, for the 
only history of the organization of the Church, for the 
only record of any discourses delivered by any apostle 
or evangelist, for the only record of the great events 
and great men connected with the early spread of 
Christianity over the world, and for a history of the 
eventful life of Paul, closing with his imprisonment 
at Rome. No other historian of the New Testament 
has covered so many and so great events, laden with 
such deep interest to the human race. He is called 
by Paul "the beloved physician." He not only 
a Acts xvi. 9. 



PAUL'S SECOND JOURNEY 247 

traveled with Paul and journeyed with him to Rome, 
and was with him in his first imprisonment, but re- 
mained alone with him when, he said, "tl:e time of 
my departure is come." 

After Paul had seen the vision and been joined by 
Luke, they sailed from Troas for Europe. Landing on 
the continent at Neapolis, they journeyed to Philippi, 
which was the chief city in that part of Macedonia. 
Being a Roman colony, it had special privileges. 
Luke now says: "And we were in that city abiding 
certain days, and on the sabbath day we went forth 
out of the gate by a riverside where prayer was wont 
to be made. And we sat down and spake to the 
women who were come together. And a certain wo- 
man named Lydia, a seller of purple, of the city of 
Thyatira, who worshiped God, heard, us: whose heart 
the Lord opened to give heed unto the things which 
were spoken by Paul. And when she was baptized, 
and her household, she besought us, saying, If ye have 
judged me to be faithful to the Lord, come into my 
house and abide there. And she constrained us." a 
Here we have given the first account of the preaching 
of the gospel in Europe, and the first convert was an 
Asiatic woman who, like Cornelius, was a worshiper 
of God. Here began the sowing of the seed on the 
continent of Europe, which soon became the great 
battle-field of the cross. 

In regard to Paul's preaching at Philippi, we ob- 
serve that he sought first to preach to the worship- 
ers of the true God. Consequently he went to a 
a Acts xvi. 12-15. 



24 8 THE CHURCH OF CHRIST 

place where they were known to congregate on the 
Sabbath. The result of this speaking to the women 
who resorted there was that Lydia, "whose heart the 
Lord opened to attend to the things spoken by Paul," 
"heard." Then, it is stated, the Lord opened her 
heart. A very important question is raised here, and 
that is, How did the Lord open Lydia's heart ? Did 
He open it by the preaching of His inspired apostle 
or by a direct miracle — by an abstract operation with- 
out visible means ? It will be observed that her heart 
was not opened to hear, but simply to " attend to the 
things which were spoken by Paul." This brings us 
to consider another important question: Is the 
preaching of an inspired apostle sufficient to open the 
heart ? If it is, then it is not reasonable to expect 
means to be employed beyond and above this, for if 
the Lord employed such means He employs means 
not necessary. If all the means required to open her 
heart were present, why expect other means ? 

The rule is that God does for us only such things 
as we can not do for ourselves. Could Lydia believe ? 
Could she repent ? Could she obey the inspired 
teaching of the apostle, or was an immediate, abstract 
operation required in her case ? If so it will not be 
in harmony with the general scope and meaning of 
the Scriptures. It may be here stated as an absolute 
fact, that originating truth and presenting it properly 
attested belong to God, and that hearing, believing, 
repenting, and obeying belong to man. If the Lord 
opened the heart of Lydia abstractly, or independent 
of Paul's preaching, then this case forms an exception 



PAUL'S SECOND JOURNEY 249 

to all the cases thus far passed in review. Again, if 
the Lord opened her heart abstractly or miraculously, 
then persons can not be condemned for rejecting 
preaching, and all that large portion of Scripture re- 
proving and condemning persons for rejecting offered 
salvation is worse than meaningless. Christ and His 
ambassadors universally turned from presenting the 
truth to persons who rejected it; when they closed 
their eyes and hardened their hearts; when they 
" judged themselves unworthy of eternal life." 

Again, this abstract theory would clash with many 
other passages of Scripture, such as,." The gospel . . . 
is the power of God to salvation," a it " pleased God 
by the foolishness of preaching to save them that be- 
lieve." b And, finally, it would destroy man's respon- 
sibility and accountability. The infinitely wise Being 
certainly would not hold man responsible for an act 
which He alone could perform. The fact is that man 
went away from God by hearing a falsehood, believ- 
ing a falsehood, and acting upon a falsehood. He 
comes back by hearing the truth, believing the truth, 
and obeying the truth. What are we then to under- 
stand by the expression, " whose heart the Lord 
opened that she attended to the things spoken by 
Paul"? Simply that she "became obedient to the 
faith " — the Lord opened her heart through the in- 
strumentality of His inspired apostle. When it is 
stated that " the Lord added to the church daily," we 
do not understand that they were added without the 
instrumentality of the gospel. As the whole gospel 

a Rom. i. 16. b 1 Cor. i. 20. 



2 5 o THE CHURCH OF CHRIST 

is properly ascribed to the Lord, so any part, however 
minute, connected with pardon may be called His 
work. But in no part have we a right to expect Him 
to interfere in such a way as to mar the harmony of 
the whole. We need not, therefore, expect Him to 
open the heart of one by a miracle, and require others 
to believe and obey on the presentation of the truth. 
This case of Lydia forms no exception to those we 
have considered. "In attending to the things which 
were spoken by Paul," she no doubt complied with 
the terms of pardon, believing, repenting, and, we 
are informed, "she was baptized and all her house- 
hold. " Thus we find here, as in the preceding cases, 
that baptism was the consummating act in receiving 
Christ. After Lydia was baptized she invited Paul 
and his companions to abide with her at her house, 
which they did. 

While Paul remained in the city he was annoyed 
by a bondmaid possessed with a spirit of divination, 
who, it is said, "brought her masters much gain by 
soothsaying: The same following after Paul and us, 
cried out, saying, These men are the servants of the 
Most High God, who proclaim unto you the way of 
salvation, and this she did for many days. But Paul, 
being grieved, turned and said to the spirit, I command 
thee in the name of Jesus Christ to come out of her. 
And he came out the same hour." This is the first 
case on record in which Paul is said to have cast out a 
spirit. When the masters of this bondmaid saw "that 
the hope of their gain was gone," a they arrested Paul 
and Silas. 

a Actsxvi. 19. 



CHAPTER XXIV 

PAUL AT PHILIPPI 

The Conversion of the Jailer. He Preached the Word of the 
Lord. More than Faith Required. 

This brings us to the conversion of the Philippian 
jailer. We are now informed that "the multitude 
rose up together against them; and the magistrates 
rent off their clothes and commanded to beat them 
with rods. And when they had laid many stripes 
upon them they cast them into prison, charging the 
jailer to keep them safely: who having received such 
a charge thrust them into the inner prison and made 
their feet fast in the stocks. And at midnight Paul 
and Silas prayed and sang praises unto God, and the 
prisoners were listening to them. And suddenly there 
was a great earthquake so that the foundations of the 
prison were shaken: and immediately all the doors 
were opened and every one's bands were loosed. 
And the jailer awaking out of sleep and seeing the 
prison doors open drew his sword and was about to 
kill himself, supposing that the prisoners had fled. 
But Paul cried with a loud voice, saying, Do thy- 
self no harm : for we are all here. And he called for a 
light and he sprang in, and came trembling and fell 
down before Paul and Silas, and brought them out 

251 



252 THE CHURCH OF CHRIST 

and said, Sirs, what must I do to be saved ? And 
they said, Believe on the Lord Jesus Christ, and thou 
shalt be saved and thy house. And they spake to 
him the word of the Lord and to all that were in his 
house. And he took them the same hour of the night 
and washed their stripes and was baptized, he and all 
his, immediately. And he brought them into his 
house and set meat before them and rejoiced, be- 
lieving in God with all his house." a 

The conversion of the Philippian jailer has caused 
much discussion in the religious world, and therefore 
all the facts connected with it require careful con- 
sideration. It will be borne in mind that he was a 
Gentile, that before Paul and Silas were impris- 
oned, they had been in the city a number of days 
preaching; that during part of this time they were 
followed by a demoniac who "cried, saying, These 
men are the servants of the Most High God, who 
proclaim unto you the way of salvation." b That the 
jailer had learned something of the character of their 
mission from this circumstance or from them, or 
through common report, is manifest by the question 
he asked: "Sirs, what must I do to be saved ?" This 
is the most important question ever asked by man. 
It is here put by the anxious jailer in its plainest and 
most concise form. The answer was, "Believe on 
the Lord Jesus Christ, and thou shalt be saved, and 
thy house. " c This answer, though plain and direct, 
has caused much discussion. It is the favorite text 
with all those who teach faith alone or faith to the 

a Acts xvi. 22-34. b Acts xvi. 16, 17. c Acts xvi. 31. 



PAUL AT PHILIPPI 253 

exclusion of other requirements of the gospel. Thou- 
sands of sermons have been preached from this text, 
without regard to the context, to prove that faith only 
is required in order to salvation. While faith stands 
first in order, after hearing, as we have seen, yet this 
is the only case of pardon after the giving of the com- 
mission by Christ in which it is commanded before 
hearing. In other cases, it will be remembered, it 
was stated "that hearing they believed," that "be- 
lievers were added"; "If thou believest with all thy 
heart thou mayest." But in this case alone it was 
directly enjoined first. 

We will now consider whether all the terms of par- 
don required in other cases were also enjoined in this 
one. When the jailer inquired what he should do, 
it is evident from the context that he had no definite 
knowledge of Jesus; hence, he was first commanded 
to " believe on the Lord Jesus Christ." But he could 
not believe in Him without knowledge of Him, for 
Paul himself says, " How can they believe in him of 
whom they have not heard ?" Hence, "they spake 
to him the word of the Lord and to all that were in 
his house." This brings us to the important inquiry, 
What is meant by "speaking to him the word of the 
Lord" ? What does "the word of the Lord" em- 
brace ? If this is taught fully in the Scriptures we 
may know definitely and precisely what was required 
of the jailer and his house in order to salvation. 
Isaiah and Micah both, in prophesying of "the last 
days" of the Jewish reign, say that "Out of Zion shall 
go forth the law, and the word of the Lord from Jeru- 



254 THE CHURCH OF CHRIST 

salem." a These prophecies had reference to the proc- 
lamation of the gospel under Christ, and are referred 
properly to the same time spoken of by Christ when 
He said: "Thus it is written and thus it behooved 
Christ to suffer and to rise from the dead the third 
day, and that repentance and remission of sins should 
be preached in his name among all nations beginning 
at Jerusalem." b We now remark that the expressions 
"the word of the Lord," "the word," and "the word 
of God," all frequently refer to the whole system of 
gospel grace; a few examples will suffice. Paul, wri- 
ting to the Thessalonians, says, " For from you hath 
sounded forth the word of the Lord, not only in Mace- 
donia and Achaia, but also in every place." c Again, 
to the same people: "Finally, brethren, pray for us 
that the word of the Lord may run and be glorified." d 
" When the apostles that were at Jerusalem heard 
that Samaria had received the word of God they sent 
unto them Peter and John." e "And the apostles and 
brethren that were in Judea heard that the Gentiles 
also received the word of God." f "Who shall tell 
thee words whereby thou and all thy house shall be 
saved." g Sergius Paulus, "called for Barnabas and 
Saul and sought to hear the word of God." h "God 
made choice among us that the Gentiles by my mouth 
should hear the word of the gospel and believe." 1 "Be- 
ing born again not of corruptible seed but of incor- 
ruptible by the word of God which liveth and abideth 

a Isa. ii. 3; Micah iv. 2. b Luke xxiv. 46, 47. c 1 Thess. i. 8. 
d 2 Thess. iii. I. e Acts viii. 14. f Acts xi. I. 

g Acts xi. 14. h Acts xiii. 7. ' Acts xv. 7. 



PAUL AT PHILIPPI 255 

forever." a From these passages of Scripture, and 
many more to the same import which it is not neces- 
sary to quote, it is plainly evident that the word of 
the Lord spoken to the jailer and his house was 
the same as predicted by the prophets in these identi- 
cal words when they said that "Out of Zion shall go 
forth the Law and the word of the Lord . . . from 
Jerusalem." They were the same words that were 
enjoined by Jesus in His commission and preached 
by all of His inspired apostles and ambassadors. If 
we should desire to know then what was required of 
the jailer in order to salvation, we have only to refer 
to the commission given by Christ and the preaching 
of the word of the Lord as predicted on the day of 
Pentecost, to the discourse of Philip at Samaria, to 
his instructions to the eunuch, to the conversion of 
Saul, to the discourse of Peter delivered at the house 
of Cornelius, to the preaching of Paul on any occasion 
where his discourses are reported, or to the proclama- 
tion of the word of the Lord to the unpardoned by any 
inspired ambassador of Jesus. From all these we 
learn that to preach the Word of the Lord to the un- 
pardoned was to teach faith, repentance, and baptism 
in order to pardon. When the jailer asked, " What 
must I do to be saved? " He was commanded " to 
believe on the Lord Jesus Christ," because he did 
not have faith in Him. In order to present the gos- 
pel plan of salvation and produce this faith, " they 
spake unto him the word of the Lord and to 
all that were in his house." That he was repentant 
a 1 Pet. i. 23. 



2$6 THE CHURCH OF CHRIST 

is shown by his washing their stripes and setting meat 
before them. In speaking the word of the Lord, re- 
pentance was preached as well as faith. When Peter 
preached the word of the Lord on the day of Pente- 
cost, three thousand asked at the close of the dis- 
course the same question asked here by the jailer, 
" What must w e do ? " The answer in their case was, 
" Repent and be baptized every one of you in the 
name of Jesus Christ for the remission of sins, and ye 
shall receive the gift of the Holy Spirit.'* In their 
case faith was not enjoined, but it will be observed 
that they asked the question in deep anguish, after 
being convicted and convinced by hearing the word 
of the Lord, while the jailer asked the question in deep 
anxiety before hearing the word. The people on the 
day of Pentecost believed before they inquired. The 
jailer inquired before he believed. The reason for 
not requiring faith in the one case was because they 
believed. The reason for enjoining it in the other 
was because it was not possessed. The first step had 
been taken in the one case and it was required to be 
taken in the other. In harmony with this we have 
the example of the conversion of Paul himself, who 
had taken the first two steps; therefore Ananias only 
commanded him "to arise and be baptized and wash 
away thy sins, calling on the name of the Lord." 
That he believed is evident from the fact that he 
asked, "Lord, what wilt thou have me do ?" That 
he had repented was shown by the fact that he was 
praying, hence he was only commanded to be bap- 
tized. In these three cases we have all the require- 



PAUL AT PHILIPPI 257 

ments enjoined by Christ in His commission — directly 
and positively commanded. The jailer was first com- 
manded to believe, when in speaking to him "the 
word of the Lord," repentance and baptism were en- 
joined as well as faith, because embraced in it. 
Hence, we are informed that "he was baptized and all 
his straightway and rejoiced, believing in God with 
all his house." As all his house believed with him, 
all were capable of believing as well as rejoicing. 
The people at the opening of the kingdom were not 
commanded to believe, because they had already be- 
lieved, but were required to repent and be baptized. 
Paul was only commanded to be baptized because 
when addressed he was a believing penitent. These 
persons, then, were severally addressed in accordance 
with their condition or the state of their mind at the 
time. There can be no better reason given for com- 
manding an essential thing than that it has not been 
done; there can be no better reason for omitting to 
enjoin it than that it has been done. The history of 
pardon, as given in the New Testament, furnishes no 
example of an inspired teacher committing the folly 
of commanding an unnecessary thing to be done, or 
of enjoining a duty already performed. 

It is a remarkable fact that in all the cases of pardon 
thus far given there is only one in which faith is first 
commanded. How strangely does this contrast with 
many scenes of modern revival, where faith is en- 
joined without regard to the steps already taken. 
And it is enjoined day after day, often week after 
week, and that, too, upon the same believing, sorrow- 



2 5 8 THE CHURCH OF CHRIST 

ing, penitent person. How often have we heard it 
repeated and re-repeated on such occasions, " Believe 
on the Lord — only believe. Lord, give him faith, ,, 
and from the person thus addressed the answer would 
come back in distress, "I do believe." Yet no Philip 
there to take the "good confession" and baptize him 
that he might "go on his way rejoicing." No Anan- 
ias to say, "Arise, and be baptized, and wash away 
thy sins, calling on the name of the Lord." No Paul 
there to baptize him the same hour of the night, that 
he might rejoice, believing in God. No, not even 
an "Aquila and Priscilla" there to "expound unto 
him the way of God more perfectly," but all per- 
sons are directed to toil on, sorrow on, and pray on, 
and expected to rejoice in the Lord before they obey 
Him. How different this from the expressed history 
of pardon. No one here is said to rejoice in the Lord 
before baptism. The Christian religion, as presented 
by inspiration, does no violence to the constitution of 
either body or mind, but violent forms of religion fre- 
quently injure both. It was after the Ethiopian was 
baptized that he "went on his way rejoicing." And 
it was after the jailer was baptized that he "rejoiced, 
believing in God with all his house." 

Notwithstanding Paul and Silas had been liberated 
during the night, their stripes had been washed and 
they had preached the word of the Lord to the prison- 
keeper and his house, causing them to rejoice in the 
liberty wherewith Christ makes free, yet the morning 
found them still in prison. But a message was sent 
to the keeper of the prison to let them go. Paul here, 



PAUL AT PHILIPP1 259 

for the first time, asserted his Roman citizenship and 
refused to go out privately, because they had been 
beaten openly, contrary to Roman law. When the 
magistrates heard "that they were Romans" they 
feared, "and they came and besought them, and 
brought them out and asked them to depart out of the 
city. And they went out of the prison, and entered 
into the house of Lydia; and when they had seen the 
brethren they comforted them, and departed."* 

a Acts xvi. 39, 40, 



CHAPTER XXV 

THE THESSALONIANS 

The City of Philippi. Paul Preaches to the Thessalonians. The 
Epistles to the Thessalonians. 

With the history of the conversion of the Philippian 
jailer closes all minute detail of individual cases of 
pardon. While many individuals were converted and 
many churches were organized, in the subsequent 
travels of Paul and his companions, it is only stated 
that they " believed, and consorted with Paul and 
Silas/' a "Believed on the Lord." That "hearing, 
they believed and were baptized." b It is not re- 
markable, however, that no more cases are minutely 
described, but rather that so many were given and the 
requirements so fully stated. The cases already given 
embrace Jew and Gentile, cover a variety of races, 
differing in education, in belief, in character, separa- 
ted by distance, by time and by circumstances. Yet 
all were required to obey, whether the betrayers of 
Christ who were forgiven and rejoiced in the hope 
which their crime brought to the world, whether a 
pious Ethiopian from the dark continent, a devout 
Roman soldier of Cesarea, the persecuting Saul of 
Tarsus, whether Lydia of Thyatira or the keeper of 

a Acts xvii. 4. b Acts xviii. 8. 

260 



THE THESSALONIANS 261 

the Roman jail at Philippi. These examples and 
more are not only sufficient to show the universal 
character of the Christian religion and its adaptation 
to all races, classes, and conditions of men, but to the 
universal law of pardon enjoined upon all. All ex- 
amples of pardon harmonize and are sufficient for in- 
struction for all people and in all time. 

Philippi is the first city visited by Paul where con- 
verts are mentioned as a result of his preaching, and 
to whom he subsequently addressed an epistle. We 
have the simple statement of his passing through Ga- 
latia in Asia Minor before this, and of the Christians 
to whom he wrote the Galatian epistle. Only exten- 
sive ruins now mark the place where this important 
city once stood, yet time has not destroyed the record 
of Paul's labors and sufferings here. We still have 
the example of two important conversions, and the 
epistle addressed to the church ten years later. Paul 
was driven from its walls. Although the walls of the 
city have crumbled, the "word of life" preached by 
its river side, the story of the song of redemption sung 
in the deepest recesses of its prison, the word of the 
Lord spoken in the night-time, and the inspired 
epistle written to the church with its words of warn- 
ing, its assurance of faith and comfort of love, all re- 
main and will remain to instruct the sinner and cheer 
the saint until time shall cease to be. 

From the style of the narrative being changed from 
the first to the third person, and Paul and Silas having 
left Philippi, it is evident that Luke remained. Tim- 
othy also remained, but joined Paul and Silas shortly 



262 THE CHURCH OF CHRIST 

thereafter at Berea. Luke does not appear again in 
Paul's company until, on his third missionary journey, 
he visits Macedonia the second time. On the second 
journey he sailed with Paul from Troas for Philippi. 
On the third journey he informs us that "we sailed 
away from Philippi ... to Troas/' a It is quite 
probable that he remained at Philippi during the 
seven years of Paul's absence. However this may 
be, he rejoined him here, and from this on we have 
reason to believe that he was with him to the close of 
his eventful career — journeying with him to Rome 
and being with him at his final trial. It is a remark- 
able fact, that Paul, in closing his own record, also 
closes that of Luke. Among his last and saddest 
words are, "only Luke is with me." Here the cur- 
tain drops and the records of the great apostle and 
great historian close together, leaving the pleasant 
reflection that Paul's faithful chronicler in life stood 
by him in death. 

Paul and Silas, on leaving the city of Philippi, 
traveled over the great Roman road "which con- 
nected Rome with the whole region north of the 
iEgean Sea." b Passing through Amphipolis and 
Apollonia on this great highway, they came to the im- 
portant city of Thessalonica, " where there was a syna- 
gogue of the Jews. And Paul, as his custom was, went 
in unto them, and for three sabbath days reasoned with 
them out of the Scriptures: Opening and alleging 
that Christ must needs have suffered and risen again 
from the dead; and that this Jesus whom I preach to 
a Acts xx. 6. b Smith's Bible Dictionary, page 900. 



THE THESSALONIANS 263 

you is the Christ." a The result of this preaching 
was that "some of them believed and consorted with 
Paul and Silas; and of the devout Greeks a great multi- 
tude, and of the chief women not a few." Here we 
find Paul pursuing his usual custom and preaching 
the gospel to the Jews first and proving its great facts 
by an appeal to their sacred Scriptures. Paul here 
preached Christ Jesus to the people. Now, to preach 
Christ Jesus was to preach Him in His whole official 
character, as Prophet, Priest, and King — as Prophet 
to (each, as Priest to atone, and as King to reign. In 
preaching Christ he preached more than faith, for we 
are informed that they believed and joined themselves 
to Paul and Silas. When it is said that Moses is 
"preached, being read in the synagogues every sab- 
bath day, ,,b we understand that the law of Moses or 
the Jewish religion was preached. When Christ was 
preached by His ambassadors the whole system of 
which He was the Author and Finisher was preached. 
There is therefore no implication here when it is said 
that those present "believed and consorted with or 
joined themselves," that they joined on different 
terms from others, or without becoming obedient to 
the faith. That we are correct in this conclusion is 
amply demonstrated by the much fuller information 
given by Paul himself in his two epistles to this 
church. 

While the Galatians and the Philippians were the 
first peoples visited by Paul to whom he thereafter 
wrote, yet to the Thessalonians belongs the honor of 
a Acts xvii. 2, 3. b Acts xv. ?a. 



264 THE CHURCH OF CHRIST 

receiving the first epistle written by the inspired apostle. 
The first and second epistles to the Thessalonians were 
written during the second missionary journey of Paul. 
These were written about the close of the year a.d. 52, 
or the beginning of a.d. 53, from Corinth. These are 
not only the first epistles of Paul, but if not the first, 
they are among the very earliest written records of 
Christianity. These epistles should be read in con- 
nection with the brief history here given by Luke. 
We will therefore call attention to the more ample 
testimony given in them in regard to the preaching 
and reception of the gospel at Thessalonica. In the 
opening of both these epistles those addressed are 
spoken of as "In God the Father and the Lord Jesus 
Christ." a Twice reference is made to their reception 
of the gospel, "Our gospel came not unto you in word 
only, but also in power, and in the Holy Spirit. " b " He 
called you by our gospel to the obtaining of the glory 
of our Lord Jesus Christ. ,, c Paul says, "Ye became 
followers of us and of the Lord." d They are said to 
have " received the word . . . and turned to God from 
idols/' e That from them "sounded out the word of 
the Lord." f And Paul says, "Pray for us that the 
word of the Lord may have free course and be glori- 
fied even as it is with you. ,,g Three times he tells 
them of having spoken the gospel of God to them. 
"We were bold in God to speak unto you the gospel 
of God." h "We were willing to have imparted unto 

a 1 Thess. i. 1; 2 Thess. i. 1. b 1 Thess. i. 5. c 2 Thess. ii. 14. 

d 1 Thess. i. 6. e 1 Thess. i. 6, 9. 

f 1 Thess. i. 8. g 2 Thess. iii. 1. h 1 Thess. ii. 2. 



THE THESSALONIANS 265 

you not the gospel of God only, but also our own 
souls." a " We preach unto you the gospel of God." b 
They are addressed as being in the kingdom. " Walk 
worthy of God, who hath called you into his king- 
dom and glory." c Again, "that ye may be counted 
worthy of the kingdom of God for which you also 
suffer." d And, finally, they were said to have re- 
ceived the gift of the Holy Spirit. Therefore, he "that 
rejecteth, rejecteth not man but God who giveth his 
Holy Spirit unto you." e 

These passages show most clearly that the Chris- 
tians at Thessalonica complied with all the terms 
of pardon before appointed. They were said to 
have "turned to the Lord," "to be in Christ," and 
Paul teaches plainly how persons came into Christ. 
"Know ye not that all we who were baptized into 
Christ Jesus were baptized into his death." f We 
are told that they were "called by the gospel," 
and the gospel is declared to be "the power of God 
unto salvation." Again, that they became followers 
of Paul and the Lord. To follow the Lord was to 
follow Him in His appointed way. We have called 
attention to His appointments. Again, we are in- 
formed, "that they received the word." That, "the 
word of the Lord soundeth out from them." "That 
the gospel of God was preached to them." "The 
word of the Lord," and "the gospel of God" em- 
braced the whole system of pardon of salvation 
through Christ as already shown. Again, from the 

a 1 Thess. ii. 8. b i Thess. ii. 9. c 1 Thess. ii. 12. 

d 2 Thess. i. 5. e 1 Thess. iv. 8. £ Rom. vi. 3. 



266 THE CHURCH OF CHRIST 

statement of the Jews, as given by Luke, we learn that 
Paul, in preaching, preached the kingship of Jesus, 
for they charged him with saying, "There is another 
king, one Jesus." a This accords with Paul's own 
statement to the church when he exhorts them to 
"Walk worthy of God who hath called you into his 
kingdom and glory. " Now, as these persons were in 
the kingdom they must have been baptized in order 
to obtain citizenship, or else they came in contrary to 
the expressed teaching of Christ, for He said, "Verily, 
verily, I say unto you, except a man be born of water, 
and of the Spirit he cannot enter into the kingdom of 
God." b Thus we find that the ordinance of baptism 
which Jesus submitted to and commanded to be 
obeyed in order to citizenship in the kingdom of God, 
was necessarily enjoined here. Finally, these persons 
were said to have received the gift of the Holy Spirit. 
It would not be important to dwell on these plain 
matters of fact were it not also a plain matter of fact 
that the positive commands of God, the teaching of 
His inspired apostles, and the example of all the cases 
of pardon thus far given are either designedly or igno- 
rantly disregarded, in most cases of modern conver- 
sion. But few preachers anywhere give the Scriptural 
answer to the question, " What must I do to be saved ?" 
or even refer inquirers for information to the history 
of the many specific cases of pardon given under 
Christ. 

a Acts xvii. 7. b John iii. 5. 



CHAPTER XXVI 

OPPOSITION TO PAUL 

Paul Opposed by Both Jews and Judaizers. The Gospel and the 
Bereans. Paul Arrives at Athens. Preaches in the Synagogue. 

From the history of the Thessalonians, as given by 
Luke and Paul, we have the following facts: That 
Paul preached Jesus to them, that some of the Jews 
believed and a great multitude of devout Greeks, 
that they turned to God or repented. These facts 
are positively stated. And that they were baptized is 
just as evident, because they were addressed as being 
"in Christ," and "in the kingdom of God," and bap- 
tism is required before entering either. It is also 
stated that they had received the gift of the Holy 
Spirit. Thus, having submitted to the law of pardon 
required of all, they were addressed as brethren and 
exhorted to "rejoice evermore" and "pray without 
ceasing." Only two members of this flourishing 
church are spoken of by name: these are Aristarchus 
and Secundus — they evidencly became traveling com- 
panions of Paul. The last named is only mentioned 
once by Luke. Aristarchus was arrested by a mob in 
Ephesus. He journeyed with Paul to Rome and Paul 
spoke of him while there as a fellow laborer and 
"fellow prisoner." a 

a Col. iv. io. 

267 



268 THE CHURCH OF CHRIST 

Paul and Silas were compelled to leave Thessalon- 
ica abruptly. We are informed that the Jews, moved 
with envy, incited idlers in the market-place and 
vicious men and created a great uproar in the city, 
assaulting the house of Jason, but failing to find Paul 
and Silas there, "dragged Jason and certain brethren 
before the rulers of the city, crying, These that have 
turned the world upside down are come hither also; 
whom Jason hath received; and all these are acting 
contrary to the decrees of Caesar, saying that there is 
another king, one Jesus. . . . And having taken se- 
curity of Jason and the rest, they let them go. And 
the brethren immediately sent away Paul and Silas 
by night to Berea." a Thus we learn that in the city 
of Thessalonica, as at many other places on former 
occasions, the Jews stirred up the people to persecute 
Paul. From the Acts and the first of Paul's epistles 
we learn that those of his own nation — the Jews — 
during the early part of his ministry, were his greatest 
enemies. From his later epistles we learn that in his 
closing years Judaizing Christians were his unrelent- 
ing foes." b He was first persecuted by the Jews for 
preaching Christ, he was last persecuted by Judaizers 
for not preaching Moses. 

After the uproar had been raised in the city, and 
security had been taken of Jason and others, we are 
informed that "the brethren immediately sent away 
Paul and Silas by night unto Berea, who coming 
thither went into the synagogue of the Jews. These 
were more noble than those in Thessalonica, in that 
a Acts xvii. 6-io. b Gal. ii. 4-14, v. 1 1-14. 



OPPOSITION TO PAUL 269 

they received the word with all readiness of mind, and 
searched the Scriptures daily whether these things 
were so. Many, therefore, believed, and of the hon- 
orable women, which were Greeks, and of men not a 
few. But when the Jews of Thessalonica had knowl- 
edge that the word of God was preached by Paul at 
Berea they came thither also and stirred up the peo- 
ple."- 

In regard to the preaching of the gospel to, and its 
reception by, the Bereans,itwill be observed that Paul 
went into the synagogue of the Jews and appealed to 
their Scriptures, as on former occasions, in proof of 
the Messiahship of Christ. They were commended 
for receiving the word and searching the Scriptures; 
these were the Jewish Scriptures. We have no posi- 
tive evidence that any part of the New Testament was 
written at this time. It is important to note here that 
the sacred historian commends the Bereans for search- 
ing the Scriptures. Should not preachers of the 
gospel now profit by this example and request their 
hearers to follow it and thus test the truth of their 
preaching. Again, if it was noble for the hearers of 
an inspired apostle to search the Scriptures to prove 
his statements, would it not be still more noble or im- 
portant for hearers of uninspired teachers to search 
the Scriptures and thus know whether the things they 
teach are "so." The opportunities and responsibili- 
ties of hearers are greater now than they were then. 
Now, we have the New-Testament Scriptures in full 
to search, as well as to trace the fulfilment of the old 
a Acts xvii. 10-13. 



270 THE CHURCH OF CHRIST 

in the new. Again, so important did this people con- 
sider the message which Paul brought that they 
searched the Scriptures daily to learn "whether these 
things were so.'' If all who hear now would do as 
the Bereans of old, a knowledge of the Lord would 
soon cover the world. The important lesson learned 
from this is not only that it is noble to search, but 
that hearers by searching may find out — may know 
whether these things are so. 

The result of Paul's preaching and this diligent 
search was that many believed. Here it is only stated 
that they believed. But that belief is put not only for 
the reception but obedience to the gospel is evident 
from the fact that we are informed that "the word of 
God was preached of Paul at Berea," and the Word 
of God, we have seen, embraces the whole system of 
redemption. 

When the Jews from Thessalonica had come to 
Berea and " stirred up the people," then " immediately 
the brethren sent forth Paul to go as far as to the sea, 
but Silas and Timotheus abode there still; and they 
who conducted Paul brought him to Athens, and re- 
ceiving a commandment unto Silas and Timotheus 
that they should come to him with all speed, they de- 
parted. Now while Paul was waiting for them at 
Athens his spirit was stirred in him, when he saw the 
city full of idols. Therefore he reasoned in the syna- 
gogue with the Jews and the devout persons, and in the 
market daily with those who met with him." a 

Moved by the idolatry of this great city Paul sought 
a Actsxvii. 14-17. 



OPPOSITION TO PAUL 271 

first to preach the gospel to those of his own nation. 
He therefore "reasoned in the synagogue with the 
Jews." Much less stress seems to be placed on the 
Jewish element in the city of Athens than other 
places. We are not even informed how he was re- 
ceived by the worshipers in the synagogue nor the 
effect of his preaching upon them. It was custom- 
ary with Paul in every city which he entered, before 
preaching to the Gentiles, to present to the Jews 
the Christ of their own prophecy in whose name the 
Gentiles might also trust, He who alone was able to 
turn all "from darkness to light and from the power 
of Satan unto God." It is marvelous when we con- 
trast the effect of the preaching of the Christian relig- 
ion by Paul in the various cities with the preaching of 
the Jewish religion established in them for centuries. 
While for ages there were synagogues in most of the 
important cities of Europe, Asia, and even Africa, yet 
in no city of the Gentile world had this religion sup- 
pressed idolatry or heathen worship. It was not 
adapted to mankind — not intended to become uni- 
versal. While it was intended to bring out a Re- 
deemer for the world it seemed powerless to redeem 
even a single Gentile city from superstition and idola- 
try. But what mighty inroads were made upon 
idolatry by the single life of Paul, and how Chris- 
tianity swept it as with the besom of destruction. 



CHAPTER XXVII 
PAUL AT ATHENS 

Athens. Greek Achievement. Paul's Address on Mars* Hill. 
Sets Forth the Unknown God. Their Many Gods. 

This brings us to the consideration of Paul's single- 
handed combat with pagan philosophy and idolatry 
in its stronghold. Paul's discourse, delivered "in the 
midst of Mars Hill," is one of the most eloquent and 
instructive of his life. The Gentile world will hold it 
in everlasting remembrance. In this discourse and 
in his instruction to the Gentiles at Lystra a we learn 
how the great apostle preached to those who had no 
knowledge of Jewish prophecy or Jewish scripture. 
Viewed in this light, as well as for its facts and intrin- 
sic worth, it becomes intensely interesting. The phi- 
losophers who called it forth, the place where de- 
livered, the people addressed, all enhance the interest. 
We are informed that "certain philosophers of the 
Epicureans and of the Stoics encountered him; and 
some said, What will this babbler say ? and others, He 
seems to be a proclaimer of strange gods; because 
he preached Jesus and the resurrection. And they 
took hold of him, and they brought him upon the Are- 
opagus, saying, May we know what this new doctrine 
whereof thou speakest is, for thou bringest certain 
a Acts xiv. 15-17. 

272 



PAUL AT ATHENS 273 

strange things to our ears ? We would know there- 
fore what these things mean. Now all the Athenians 
and strangers sojourning here spent their time in 
nothing else but either to tell or to hear some new 
thing. ,,a 

The systems of philosophy referred to here were 
founded by Epicureus and Zeno at about the same 
period of time — some three hundred years before 
Christ. They largely supplanted the higher schools 
founded before them, and at this period were the pop- 
ular systems. Pleasure was the end sought by the 
Epicurean system. Its highest aim was self-gratifica- 
tion. Being atheistic or materialistic, its final and 
legitimate fruits were a gross sensualism. Stoicism 
was pantheistic. According to their system matter 
was inseparable from deity. They taught much in 
words that was good, but their system was founded 
in pride. A man living according to reason was self- 
sufficient, needed no higher power and cared for none. 
They looked with contempt on human weakness. 
The ultimate of the one system was self-gratification 
or pleasure, of the other egotism or pride. It was 
with representatives of these two systems Paul dis- 
puted and was called by them to discourse upon 
"this new doctrine" publicly in Athens, the capital 
city of Greece. 

In regard to this advanced country it has been said 

that," Nowhere on earth before or since has the human 

being been educated into such wonderful perfection 

— such an entire unfolding of itself as in Greece. 

a Acts xvii. 18-20. 



274 THE CHURCH OF CHRIST 

There every human tendency and faculty of soul and 
body opened in symmetrical proportion. That small 
country, so insignificant on the map of Europe, so in- 
visible on the map of the world, carried to perfection, 
in a few short centuries, human art. Everything in 
Greece is art, because everything is finished — done 
perfectly well. In that garden of the world ripened 
the masterpieces of epic, tragic, comic, lyric, and 
didactic poetry — the masterpieces in every school of 
philosophic investigation; the masterpieces of ar- 
chitecture, sculpture, and painting. Greece developed 
every form of human government, and in Greece were 
fought and won the great battles of the world. Be- 
fore Greece everything in human literature and art 
was a rude and imperfect attempt. Since Greece 
everything has been a rude and imperfect imita- 
tion." a 

The Greeks were also a religious people — they were 
devoted to religion. While altars and idols were com- 
mon to the Greeks, yet it was said that "there were 
more gods in Athens than in all the rest of the coun- 
try. " And that it was " easier to find a god there than 
a man." The Greeks borrowed their idea of God 
from man. They divined and carved him in his most 
perfect form. According to divine revelation God 
made man in His own image, but the Greeks reversed 
this order and made God in the image of man. This 
was still a higher conception of God than the worship 
of hideous monsters as, in India, or beasts and rep- 
tiles, as in Egypt. 

a "Ten Great Religions," by Jas. F. Clark, page 270. 



PAUL AT ATHENS 275 

We now contemplate Paul in the capital city of this 
wondrous country. This great city wholly given to 
idolatry, or " full of idols." Here he is called upon 
to speak of the living and true God, surrounded by 
the works of art, by temples, by statues, altars, and 
idols. Here in Athens, the city "built nobly on the 
iEgean shore, the eye of Greece, mother of arts and 
eloquence/' a Paul stands alone in the home of Socra- 
tes, Plato, Aristotle, Demosthenes, inspired by the 
Holy Spirit, and reminded by all the great poets from 
Homer down, together with all the philosophers, 
statesmen, warriors, and the artists whose works be- 
fore him commemorated their mighty deeds, kept in 
remembrance their laurels won on all the fields in the 
wide range of human ambition. Here he stands be- 
fore the most cultured living and the monuments of 
the greatest dead. Here we see divine wisdom con- 
trasted with human attainment, when the great apos- 
tle speaks to a race of people whose worldly knowl- 
edge had surpassed all antiquity, whose achievements 
were the greatest known on earth, unaided by divine 
wisdom, uninspired by hope of the future. Here, in 
such a place, surrounded with such circumstances, 
standing in the Areopagus where law was discussed 
and judgment executed, Paul shows the wisdom of 
this world as foolishness with God and calls their at- 
tention from created idols to the creator of heaven 
and earth, who has a right to call the living to repent- 
ance and the dead to judgment. 

He said, "Men of Athens, I perceive that in all 
a " Paradise Regained." 



276 THE CHURCH OF CHRIST 

things ye are very religious. For as I passed by and 
observed your objects of worship I found an altar with 
this inscription: TO THE UNKNOWN GOD. 
Whom therefore ye worship in ignorance, him I de- 
clare unto you. The God who made the world and all 
things therein. He being Lord of heaven and earth, 
dwells not in temples made with hands. Neither is he 
served by men's hands as though he needed anything. 
Seeing he giveth unto all life and breath and all 
things; and hath made of one blood all nations of 
men to dwell on all the face of the earth, having de- 
termined their appointed seasons and the bounds of 
their habitations. That they should seek the Lord if 
haply they might feel after him and find him, though 
he is not far from every one of us, for in him we live 
and move and have our being; as certain also of your 
own poets have said, 'For we are also his offspring.' 
Being then the offspring of God we ought not to think 
that the Godhead [or Deity] is like unto gold or silver 
or stone, graven by art and man's device. The times 
of ignorance therefore God overlooked, but now com- 
mandeth all men everywhere to repent, because he 
has appointed a day in which he will judge the world 
in righteousness by the man whom he hath appointed; 
he hath given assurance to all in that he hath raised 
him from the dead." a 

The first thing which attracts our attention in this 
discourse of Paul's is the compliment he pays to the 
Athenians on account of their devotion or their care- 
fulness in religion. While altars were erected to the 
a Acts xvii. 22-31. 



PAUL AT ATHENS 277 

known gods and were in great abundance on every 
hand, they had not failed to erect one "to the un- 
known God." This furnishes the theme for Paul, 
while at the same time it relieves him of the charge of 
preaching "strange gods." This compliment was 
just. "The whole life of the Greeks was permeated 
by religion. They instinctively and naturally prayed 
on all occasions. They prayed at sunrise and sunset, 
at meal-times for outer blessings of all kinds, and also 
for virtue and wisdom. They prayed standing, with 
a loud voice, and hands lifted to the heavens. They 
threw kisses to the gods with their hands." a This 
altar was inscribed, "To the Unknown God." Not- 
withstanding the Grecians had many gods, to some 
of whom were ascribed greater powers than to others, 
yet the attributes of each were limited and their pas- 
sions and propensities were of human conception, as 
well as their form. But what was the image of Jupi- 
ter or the powers he represented compared to the un- 
known God. "As a work of human art the Jupiter 
of Phidias stands alone — has never been equaled. 
Made of ivory and gold, forty feet high, on a pedestal 
twelve feet, this greatest of human gods was seated 
on a throne made of cedar, gold, ebony, ivory, studded 
with precious stones, seated in a temple sixty-eight 
feet high, ninety-five feet wide and two hundred and 
thirty feet long, with the greatest expression of maj- 
esty and sweetness, together with the power of wisdom 
and goodness, ever conveyed by artists chisel. No 
wonder when works of art have been admired by all 
a "Ten Great Religions," page 301. 



278 THE CHURCH OF CHRIST 

cultured people in all ages of the world that the Greek 
thought it a great calamity to die without beholding 
this image of their greatest god." But Paul pro- 
claimed to them a God whom they worshiped, not 
knowing — a God who did not represent a passion, a 
propensity or a power of nature alone, but a God who 
had greater power, greater wisdom, and holier love 
than that which was ascribed to all their gods. A 
God whose image could not be carved, who was un- 
known to Greece, and for whose full revelation the 
world had been preparing for four thousand years — 
a God before whom, when all His attributes were re- 
vealed, all others were to fade away. Truly, such a 
God as Jesus revealed and Paul preached needed not 
"temples made with hands" in which to dwell when 
he had made the earth and all things therein. No 
ministration of human hands was needed by Him 
who had "given to all life and breath and all things. " 
This God, great in wisdom, power, and goodness — 
superior to all human conception of Deity even by the 
wisest of earth, is now proclaimed on Mars Hill. 
How insignificant are altars, temples, and idols be- 
fore Him who created all things, for " the heavens 
declare the glory of God and the firmament showeth 
His handiwork." a 

From the description of this unknown God, and 
His great superiority over all that was known as gods 
or worshiped, Paul comes down to man and pro- 
claims the unity of the human race, and asserts that 
God made of one blood all nations to dwell on all the 
face of the earth. That God made of one blood all 
*Ps. xix. i. 



PAUL AT ATHENS 279 

peoples is not only a revealed truth but is now demon- 
strated by science to be a fact. 

The Grecian language, though the most perfect, 
had no word in it expressive of humanity — nothing to 
express the kinship of the race. All other people were 
called, by the Greeks, barbarians. As before quoted, 
Max Miiller has stated that no such word as "man- 
kind" is found in human language before Christ. 
Before Him it was Egyptian, Persian, Grecian, Ro- 
man, Jew and Gentile. Christ was the first on earth 
to reveal the fatherhood of God and the brotherhood 
of man. And Paul proclaimed here this great truth 
to the Gentile world. 

It will be observed that Paul was interrupted before 
finishing this discourse to the Gentiles. Interrupted 
in this city of philosophers and numberless gods, 
when speaking of the one true God, the Creator of all; 
to a people who knew Him not, whose wisest philoso- 
phers had tried to discover Him by human reason but 
had failed. Paul asserted a truth after this which 
may have been inspired here when he said, "That the 
world by wisdom knew not God." This is a truth 
which can not be controverted. God and His attri- 
butes can only be known through revelation. "A 
proposition and its proof must be homogeneous." A 
superhuman proposition must have superhuman 
proof. "Canst thou by searching find out God ?" a 
The wisest of the Greeks searched in vain to find the 
God whom Paul revealed. " Neither knoweth any 
man the Father, save the Son, and he to whomsoever 
a Job xi. 7. 



28o THE CHURCH OF CHRIST 

the Son will reveal him." a Again, this interrup- 
tion of Paul and the mockery of those whom he ad- 
dressed, demonstrates the truth of what he said in 
after years: "But we preach Christ crucified, unto 
the Jews a stumbling-block, and unto the Greeks 
foolishness." Again he says, " Not many wise men 
after the flesh, not many mighty, not many noble, 
are called." b 

The philosophers of Greece, by reasoning knew not 
God, the Creator, who " giveth to all life and breath 
and all things." Divine revelation unfolds the de- 
sign of creation and satisfies the desires of the cre- 
ated. The opening chapters of the Bible declare 
that God, when he created man, gave him dominion 
over the earth and all animate nature. All terres- 
trial creation terminates in man. He is the end. 
This is everywhere manifest. If man terminates in 
nothing, infinite design would seem to end without re- 
sult — the world may grow old, fade away and die in 
the night of years without an eternal purpose having 
been accomplished by its creation, if man lives not 
again. No voice of nature tells the destiny of 
man or satisfies his longing desire for immortality. 
Jesus revealed and Paul preached this, giving the 
only solution of the problem of creation and of life 
and death. Revelation meets not only the design in 
creation but it is the only intelligent account of God 
known to man. " Hath not God made foolish the 
wisdom of the world? " c All the best ideas in re- 
gard to deity of the wisest of earth unaided by divine 

a Matt. xi. 27. b 1 Cor. i. 23-26. c i Cor. I. 20. 



PAUL AT ATHENS 281 

revelation fall infinitely below the God whom Jesus 
revealed and Paul preached. 

Paul in this discourse did not begin by referring 
to or quoting from the Jewish Scriptures, as he did 
when addressing Jews. Persons can, and many have, 
become Christians without having knowledge of the 
Old-Testament Scriptures. This new religion, while 
preceded by the Patriarchal and Jewish religions, is 
complete in itself to " save unto the uttermost." 
" Come unto me all ye that labor and are heavy 
laden and I will give you rest." a " Ye are complete 
in Him." b It spread over the world as an oral 
religion. It was the verbal story of the Christ told 
throughout the then known world that won for 
Christianity its first and greatest victories. 

Notwithstanding that Paul's speech was rudely in- 
terrupted it was not without results, for, we are told, 
that certain men clave unto him and believed, among 
whom was Dionysius the Areopagite, and a woman 
named Damaris, and others with them. None of 
these, however, are again mentioned in the Acts or 
epistles nor was any church established in Athens in 
apostolic times. Yet this discourse of Paul still lives, 
expressing the fatherhood of God and the brother- 
hood of man. It grows more significant, exerts more 
power as the ages advance and will be proclaimed 
around the world in all coming time. 

a Matt. xi. 28. b Col. ii. 10. 



CHAPTER XXVIII 

PAUL AT CORINTH 

Paul in Corinth. Establishes a Church. Paul in Ephesus. His 
Third Missionary Journey. Apollos and The Baptism of John. 
Paul Arrested in Jerusalem and his Defense. Imprisoned at 
Cesarea. Speeches Before Festus, Felix, and Agrippa. 

We now come to consider briefly Paul's work in 
Corinth. We are informed that "after these things" 
Paul departed from Athens to Corinth. a It may be 
observed that this city, as Paul found it, was not the 
ancient Greek city, but it had been rebuilt as a Roman 
colony. In some regards it was more distinguished 
than the former city. Its location on the isthmus gave 
it great commercial advantage. It was renowned 
for industry, for wealth, for athletic sports, for phi- 
losophy, and noted for licentious worship. In many 
respects it was the most important city in Greece, and 
it was one of the most conspicuous cities for the 
early spread of the Christian religion. From this 
city and to this city six of Paul's fourteen epistles 
were written. 

When Paul reached Corinth we are told that " he 
found a certain Jew, named Aquila, born in Pontus, 
and Priscilla, his wife, lately come from Italy; (be- 
cause that Claudius had commanded all Jews to de- 
part from Rome,) he came unto them and because 

» Acts xviii. I . 
282 



PAUL AT CORINTH 283 

he was of the same trade he abode with them and 
worked, for by their trade they were tent-makers." a 
Here we learn that Paul, the great apostle, had a 
trade — that of tent making. This was an important 
industry in that age. Notwithstanding his daily toil, 
"he reasoned in the synagogue every sabbath and 
persuaded the Jews and Greeks. And when Silas 
and Timotheus came down from Macedonia Paul was 
pressed in the spirit and testified to the Jews that 
Jesus is the Christ." b But when the Jews rejected 
Him he said unto them, "Your blood be upon your 
own heads; I am clean: from henceforth I will go 
unto the Gentiles. And departing thence he went into 
the house of a certain man named Justus, a worship- 
er of God, whose house was adjacent to the syna- 
gogue." c This man was evidently a Gentile, but a 
worshiper of the true God. We are informed that 
" Crispus, the chief ruler of the synagogue, believed 
on the Lord with all his house, and many of the Corin- 
thians hearing, believed and were baptized." d While 
it is only stated Crispus believed on the Lord with all 
his house and "many of the Corinthians hearing be- 
lieved and were baptized," it can not be inferred that 
they did not comply fully with the terms of the gospel, 
as shown in preceding cases. 

We will pass over briefly the remaining chapters in 
the book of Acts, noting any allusions to pardon, and 
also some of the important events in the life of the 
Apostle Paul. 

a Acts xviii. 2, 3. b Acts xviii. 4, 5. 

c Acts xviii. 6, 7. d Acts xviii. 8. 



284 THE CHURCH OF CHRIST 

The Lord appeared to Paul in a vision by night, 
telling him, " be not afraid, but speak and hold not thy 
peace, for I am with thee, and no man shall set on thee 
to harm thee, for I have much people in this city. ,,a 
How this prediction was fulfilled is shown by the fact 
that Paul remained there one year and a half, teaching 
the word of God. When the Jews made insurrection 
against him " and brought him to the judgment-seat/' 
Gallio, the proconsul, drove them away, and the 
Greeks beat the chief persecutor before the judgment- 
seat. That the Lord had many people there is shown 
by subsequent history, and the two important epistles 
written by Paul to the Corinthian church. After the 
occurrence above named, Paul remained for some time 
and then sailed with Priscilla and Aquila into Syria. 
Afterward, " he came to Ephesus," where he went into 
the synagogue and reasoned with the Jews." b Here 
we note that "he reasoned with them." Whether 
presenting the gospel to the Jews or Gentiles Paul 
"reasoned with them. ,, It was the uniform custom 
with all the apostles, in presenting the gospel to the 
people, to reason with them — to teach them. In fact, 
they were commanded by the Lord to " Go teach all 
nations." The Christian religion is a reasonable re- 
ligion. Its service is "a reasonable service." c It is 
a perfect system; perfect in its organization, in its 
ordinances, in its facts, precepts, and promises. It 
is law, order, harmony. To be a disciple is to be a 
learner under Christ, the great Teacher. 

Paul's stay in Ephesus was brief. He sailed from 

a Acts xviii. 9, 10. b Acts xviii. tq. c Rom. xii. I. 



PAUL AT CORINTH 285 

there to Cesarea, went up and "saluted the church" 
at Jerusalem; and "he went down to Antioch." And 
after he had spent some time there he departed on his 
third missionary journey and went over all the coun- 
try of Galatia and Phrygia in order, strengthening all 
the disciples. 

Here we have the first mention of Apollos, a Jew. 
'Born at Alexandria, an eloquent man, and mighty 
n the Scriptures." a But he knew only "the baptism 
of John." While he was preaching at Ephesus Aquila 
and Priscilla heard him, "and they took him unto 
them and expounded unto him the way of God more 
perfectly" 13 — that is, Apollos now became a disciple 
of Christ and began to preach Christ. When he left 
Ephesus the brethren gave him letters of commenda- 
tion to the disciples in Achaia, where he rendered 
them much assistance by his eloquent and powerful 
preaching. "For he mightily convinced the Jews, 
and that publicly, showing by the Scriptures that Je- 
sus was the Christ." 

At Corinth he was so highly esteemed by some of 
the Christians that he took rank with the apostles 
themselves. Paul mentions him, along with Cephas 
and himself, as one of the three upon whom the Church 
was in danger of dividing. c Some commentators put 
such high estimate on his character and ability that 
the disputed authorship of the Epistle to the Hebrews 
is by them assigned to this eloquent Alexandrian 
Jew. 

When Paul reaches Ephesus, he finds there certain 
a Acts xviii. 24. b Acts xviii. 26. c I Cor. i. 10-13 



286 THE CHURCH OF CHRIST 

disciples of whom he inquires, "Have ye received the 
Holy Spirit since ye believed?" "And they said 
unto him, We have not so much as heard whether 
there be any Holy Spirit. And he said unto them, 
Unto what then were ye baptized ? And they said, 
Unto John's baptism. Then said Paul, John verily 
baptized with the baptism of repentance, saying unto 
the people that they should believe on him which 
should come after him, that is on Christ Jesus. When 
they heard this they were baptized into the name of 
the Lord Jesus. . . . And all the men were about 
twelve." a 

The question is frequently raised as to whether the 
disciples whom Jesus made during His earthly min- 
istry were rebaptized or not after the day of Pente- 
cost. Were the apostles and the one hundred and 
twenty rebaptized ? There is no record to this effect. 
These constituted the charter members of the church. 
Why then rebaptize these twelve men at Ephesus ? 
The twelve apostles and one hundred and twenty 
disciples were baptized with the baptism of John when 
that was an existing institution under the sanction of 
divine authority. But after the resurrection this insti- 
tution was no longer in vogue. It was superseded by 
the baptism into the name of the Father, Son, and Holy 
Spirit. Then those who were baptized with the bap- 
tism of John after this institution had been abrogated 
were baptized without the sanction of divine authority 
and were proper subjects for rebaptism into Christ. 

Paul abode in Ephesus two years : " So that all they 
a Acts xix. 2-7. 



PAUL AT CORINTH 287 

which dwelt in Asia heard the word of the Lord Jesus, 
both Jews and Greeks. And God wrought special 
miracles by the hands of Paul." " And many that be- 
lieved came and confessed and showed their deeds. 
Many of them also which used curious arts brought 
their books together and burned them before all men, 
and they counted the price of them and found it fifty 
thousand pieces of silver. So mightily grew the word 
of God and prevailed. " a Demetrius, the silversmith, 
became very much alarmed lest his craft — the craft of 
making silver shrines for Diana, which brought him 
and his workmen of like occupation no small gain, 
should be set at nought; "but also lest the temple of 
the great goddess, Diana, should be despised and her 
magnificence should be destroyed." 13 Here is a most 
conspicuous example of the inimical clash of Christi- 
anity with idolatry — an earnest of its ultimate tri- 
umph which so soon overturned the idolatrous Ro- 
man Empire. 

From Ephesus Paul revisits Macedonia and Greece, 
returns by way of Philippi to Troas, and observes the 
Lord's Supper with the brethren here on the first day 
of the week. Departing from Troas, Paul goes afoot 
to Assos where he meets his party aboard-ship and 
they sail for Miletus, to which place the elders from 
Ephesus are called to meet him and from whom he 
parts with a most touching farewell address. From 
Miletus he sailed to Tyre, where he was greeted by 
the disciples. Thence by way of Ptolemais and 
Cesarea to Jerusalem. At Cesarea he met Philip, 
a Acts xix. 18, 19. b Acts xix. 27. 



288 THE CHURCH OF CHRIST 

the evangelist, and was warned by Agabus, the 
prophet, that he would be delivered into the hands of 
the Gentiles if he should go to Jerusalem. After ar- 
riving at Jerusalem the brethren received him gladly. 
Before James and the elders he rehearsed his expe- 
riences among the Gentiles, and they glorified God. 

Paul, as a Jew, had hurried back to Jerusalem to 
observe the day of Pentecost, and was willing, at the 
request of the Jewish Christians, to make the observ- 
ance of purification in the temple. But it is here 
stated that " As touching the Gentiles which believe, 
we have written and concluded that they observe no 
such thing." a We are informed that the Jews, which 
were from Asia, stirred up the people against Paul, 
seized him and were about to kill him and were 
thwarted in their purpose by the chief captain of the 
band, who rescued him and gave him the privilege of 
addressing the people before taking him to prison. 

Paul in his defense here relates how he had at one 
time persecuted the Christians, and how he himself 
afterward became a Christian. He had not only 
consented, but was an accomplice in the persecu- 
tion of Stephen. Relates his conversion and call to 
the apostleship, a full account of which has here- 
tofore been given. After this speech Paul was about 
to be scourged to exact a confession, but escaped by 
virtue of being a Roman citizen, and was on the 
next day accused by the Jews, and caused to appear 
before their council for a hearing. In the opening 
sentence of his speech, Paul states that he had lived 
a Acts xxi. 25. 



PAUL AT CORINTH 289 

in all good conscience until this day. This is a most 
conspicuous example that conscience is not an infalli- 
ble guide. He had the approbation of his conscience 
both in persecuting the Christians and in preaching 
the gospel. He caused division in the council by 
declaring himself a Pharisee, which resulted in a dis- 
cussion between the Pharisees and Sadducees, and 
thus ended the trial. Paul was here rescued and re- 
turned to prison by the chief captain. And the night 
following the Lord stood by him and said: "Be of 
good cheer, Paul, for as thou hast testified of me in 
Jerusalem so must thou bear witness also at Rome." a 
Then follows a conspiracy to kill Paul, forty men hav- 
ing bound themselves under oath to do this. It was 
prevented by the chief captain, who sent him by night 
under strong military escort to Cesarea, with a most 
gracious letter to Felix, the Roman governor. Paul 
was here kept as a distinguished prisoner in Herod's 
judgment-hall, and the centurion was commanded to 
let him have liberty, and that he should forbid none of 
his acquaintances to minister or come unto him. The 
history of the imprisonment at Cesarea may be pre- 
sented under three distinct heads: 

First, the charges. 

Second, the trial before Felix and Festus. 

Third, his defense before Agrippa. 

First, the Jews from Asia, who had laid hands on 

Paul, said: "This is the man that teacheth all men 

everywhere against the people and the law, and this 

place: and further brought Greeks also into the tem- 

a Acts xxiii. 11. 10 



290 THE CHURCH OF CHRIST 

pie and hath polluted this holy place." a Tertullus, 
the orator who was chosen by the high priest and 
elders to accompany them to Cesarea to prosecute 
Paul said in his discussion before Felix, the governor: 
"We have found this man a pestilent fellow and a 
mover of sedition among all the Jews throughout the 
world, and a ringleader of the sect of the Nazarenes; 
who also hath gone about to profane the temple." b 
These charges he urged eloquently, but his speech 
was without avail before the governor. 

Second. Then the governor beckoned to Paul to 
make his own defense, which he cheerfully did, say- 
ing: "They neither found me in the temple disputing 
with any man, neither raising up the people, neither 
in the synagogues nor in the city; neither can they 
prove the things whereof they now accuse me." c He 
not only refutes the charges but implicates his accusers 
and makes a most memorable plea for Jesus and the 
resurrection. Felix deferred the case for certain days, 
when he appeared again before him and his wife. 
Upon this hearing, when Paul reasoned of righteous- 
ness, temperance, and judgment to come, Felix trem- 
bled. He was next accused of the Jews before Fes- 
tus, the successor of Felix. The charges were noc 
proven. Paul makes a brief defense and appeals to 
Caesar. The case was so weak that Festus said, "It 
seemeth to me unreasonable to send a prisoner and 
not withal to signify the crimes laid against him. ,,d 
This was the reason assigned for inviting King 
Agrippa to hear Paul. 
a Actsxxi. 28. b Acts xxiv. 5, 6. c Actsxxiv. 12, 13. d Actsxxv. 27. 



PAUL AT CORINTH 291 

Third. This brings us to Paul's defense before 
Agrippa, where he makes a model speech in reason, 
rhetoric, and power. The manhood of the great 
apostle rises here to its full stature. It is not only a 
convincing defense of an innocent and distinguished 
prisoner, but is a most powerful and persuasive argu- 
ment for the Christian faith. Paul's speeches here 
at Cesarea must ever rank with the most telling of 
all time. Before him Felix trembled, against him 
Festus could find no case, and would have set him at 
liberty had he not appealed to Caesar. And Agrippa 
exclaimed to Paul, "Almost thou persuadest me to be 
a Christian/' a 

* Acts xxvi. 28. 



CHAPTER XXIX 

THE PRISONER OF THE LORD 

From Cesarea to Rome as a Prisoner. Preaches Two Years and 
is Released. Paul's Last Days. Prayer — its Place. Terms 
of Pardon Divine and Unchangeable. 

From Cesarea Paul is sent as a prisoner to Rome. 
On this journey, against the warning of Paul, they set 
sail from Crete and encountered a great storm, and 
were driven before the wind for fourteen days. Dur- 
ing the storm an angel of God stood by Paul and as- 
sured him that he would be brought before Caesar, and 
gave him the lives of all that sailed with him. The 
ship was wrecked on the coast of Melita and, notwith- 
standing the great peril, all reached the shore alive. 
After three months they took passage on a ship for 
Rome. When he arrived in Rome he was suffered to 
dwell by himself in his own hired house, with a soldier 
that kept him. There he called the chief of the Jews 
together. He told them why he was sent a prisoner 
from Jerusalem to Rome, and explained the facts 
of his imprisonment, of which they had not heard. 
"And when they had appointed him a day there came 
many to him into his lodging, to whom he expounded 
and testified the kingdom of God, persuading them 
concerning Jesus, both out of the law of Moses and 
out of the prophets, from morning till evening. And 

292 



THE PRISONER OF THE LORD 293 

some believed the things which were spoken and some 
believed not. " And Paul dwelt two whole years in his 
own hired house and received all that came in unto 
him, preaching the kingdom of God and teaching 
those things which concern the Lord Jesus Christ 
with all confidence, no man forbidding him. ,,a 

Here in Rome, at the close of the history of Paul, as 
given in Acts, and near the close of his eventful life, 
we find him preaching the kingdom of God to the 
Jews, teaching them things concerning Jesus Christ. 
And we are informed that some of them believed the 
things that were spoken and some believed not. The 
burden of Paul's preaching in Rome, as elsewhere, 
was the kingdom of God as foretold by the prophets 
and as now established under the ascended, ruling, 
reigning Christ. Those who believed no doubt came 
into the kingdom upon the same terms ordained by 
Christ, submitted to by Paul himself, and required of 
all believers. It has been shown in the preceding his- 
tory that these terms were uniform. Paul dwelt two 
years as a prisoner in his own hired house, preaching 
the kingdom of God. 

The weight of evidence, both from some of Paul's 
epistles and early Christian writers, is that at the ex- 
piration of two years, or shortly thereafter, Paul was 
released; that he made another missionary journey, 
that he was again imprisoned in Rome, tried, con- 
demned and beheaded without the walls of the city in 
the year 68, the last year of the reign of Nero. From 
the best information obtainable, seven years elapsed 
a Acts xxviii. 30, 31. 



294 THE CHURCH OF CHRIST 

from the time Paul first arrived as a prisoner in Rome 
until his execution under Nero. Besides his oral 
teaching there, if we include the epistle to the He- 
brews seven of his fourteen epistles were written from 
Rome. a 

Having called attention to all cases of pardon, giv- 
ing in detail the history of the circumstances and 
what was required of all persons in order to enter the 
Church of Christ, we now observe that no man, no set 
of men, no ecclesiastical body since the close of this 
inspired history has any divine right to require less or 
demand more of any one in order to church mem- 
bership. The requirements are full, complete, and 
divine, excluding all other terms imposed by man. 

It is important to observe that prayer was not one 
of these terms. Man everywhere is a worshiper; it is 
not the intention to limit the mercy and power of God, 
when we say it was not commanded or enjoined upon 
any as a condition of pardon in coming into Christ. 
Cornelius, being a devout man, prayed, and his prayer 
was heard, but when Peter came to him he told him 
words whereby he and all his house should be saved. b 
Saul prayed for three days, and was then required to 
submit to the established law of pardon, as we have 
heretofore shown. The question may be asked in re- 
gard to the instance Christ relates of the man who 
" smote upon his breast, saying, God be merciful 
to me a sinner," c who went down to his house jus- 
tified rather than the other. We observe that this 

a For an estimate of Paul's life and work, see pages 133-139. 
b Actsxi. 14. c Lukexviii. 10-14. 



THE PRISONER OF THE LORD 295 

was before Christ's death, the giving of the commis- 
sion or the establishment of the Church. Also, that 
both men went up into the temple to pray, and were 
Jews, as only Jews were permitted in the temple- It 
is a fact that Christ lived under the Jewish economy 
and kept its law. This justification was under that 
law before it was fulfilled by Christ and taken out of 
the way. Prayer is neither stated nor implied in any 
case as a condition of pardon in coming into Christ's 
Church. If, therefore, prayer is not enjoined on the 
unconverted as a term of pardon why should such 
protracted scenes and sieges of prayer, as have been 
enacted in recent years, supplant the plain teaching 
of inspiration in cases of pardon? 

A striking proof of a departure from the gospel by 
many religious teachers is that they call upon unbe- 
lievers to pray for faith and to approach God devoid 
of the very principle by which they are to be accepted 
of Him. When the apostle speaks of the efficacy of 
prayer he states that "the effectual fervent prayer 
of a righteous man availeth much," and it is when 
persons ask in accordance with the will of God 
that they are to expect an answer to their prayer, 
for "without faith it is impossible to please God." 
"Faith cometh by hearing . . . the word of God." 
"Hearing they believed and were baptized." "How 
shall they believe in him of whom they have not 
heard?" Therefore the order of the gospel is to 
hear, believe, obey, and then "to continue steadfast 
in prayer." To "pray without ceasing." The rule is 
that the right of petition belongs to the citizen and not 



296 THE CHURCH OF CHRIST 

to the alien or foreigner. This is true in society and 
government, and it is also true in the kingdom of 
Christ. The early Christians were a praying people. 
They followed their great Exemplar in sincere devo- 
tion and earnest prayer. In the New Testament it is 
most fully enjoined upon Christians. The deep and 
unyielding devotion of the early disciples of Christ 
comes down through the ages, bearing testimony to 
the great importance of prayer. Prayer has new 
significance under Christ. All Christians are con- 
stituted kings and priests to God, and can approach 
Him as no person ever did before — "through a new 
and living way," through their "great High Priest 
who ever liveth to make intercession for them." In 
fact this new religion, these new principles taught 
by Christ of the fatherhood of God, the brotherhood 
of man, of love, of humility, of forgiveness, of wor- 
ship, of trust in God, and of immortality, has changed 
the world's destiny. Wherever taught and received 
it has made a more benevolent, more intelligent, 
greater, and better people than were known to earth. 
No philosophy or religion made man so happy, so 
great, so good; inspired such noble deeds in life 
and imparted such immortal hope in death. 

In the Acts we see how teachers approached the 
unconverted, and in the epistles how they addressed 
Christians. These and the book of Revelation, the 
apocalyptic vision of John, close the Scriptures. 

" The wall of separation, which forever cuts off the 
apostolic age from that which followed it, was built 



THE PRISONER OF THE LORD 297 

by the hand of God. That age of miracles was not 
to be revealed to us as passing, by any gradual transi- 
tion into the common life of the church. It was in- 
tentionally isolated from all succeeding time, that we 
might learn to appreciate more fully the extraordinary 
character and see, by the sharpness of the abruptest 
contrast, the difference between the human and the 
divine." a 

After the conclusion of the history in Acts no person 
or church had any divine authority to impose any new 
condition of pardon in order to admission into Christ's 
Church. After the "Alpha and Omega" of Revela- 
tion there is no divine authority to impose any new 
command upon any person, not a Christian, or any 
member of the household of God. Since the close of 
the New Testament nothing has come down to us, to 
saint or sinner, bearing the seal of inspiration. There 
is no apostolic succession provided therein. No in- 
fallible man or church was to succeed the Church of 
Christ. Paul says, " But though we, or an angel from 
heaven, preach any other gospel unto you than that 
which we have preached unto you, let him be ac- 
cursed." 13 John, inclosing Revelation, says : "If any 
man shall add unto these things, God shall add unto 
him the plagues that are written in this book: And ii 
any man shall take away from the words of the book 
of this prophecy, God shall take away his part out of 
the book of life, and out of the holy city, and from the 
things which are written in this book." c 

a See "Life and Epistles of St. Paul," Conybeare and Howson, 
pages 336, 33J. b Gal. i. 8. c Rev. xxii. 18, 19. 



BOOK SECOND 

EVIDENCE OF PARDON AND THE 
CHURCH AS AN ORGANIZATION 



CHAPTER XXX 

THE ASSURANCE OF PARDON 

Importance of Pardon. Different Views of Pardon. Conscious- 
ness of Sin. The Scripture the Only Evidence. Scripture 
Terms the Only Way of Pardon. Knowledge of Pardon. 
Promise Cannot Fail. Senses Versus Testimony. 

In the preparation of the chapters (Chapters xxx to 
xxxiii inclusive and from xxxvi to xxxix inclusive), 
the author in many cases has followed notes made 
by him for his own use years ago, and some passages 
may have been copied from writers of an earlier date 
and the quotation marks cannot now be supplied. 

Having passed in review every case of pardon pre- 
sented in the New Testament, and having shown, as 
we believe, that there is one law of pardon governing 
all, and that all persons entered the Church of Christ 
by obedience to the same law, we will now examine 
the evidence of their acceptance with God. 

We would note the close connection between the 
evidence of pardon and the history of pardon, and in 
the consideration of this subject it will be necessary, 
to some extent, to repeat the terms of pardon. 

To us, in the light of sacred history, a large part of 
the religious world seems confused both as to the terms 
of forgiveness and the assurance of pardon. It may 
be truthfully said, that no one question more deeply 

301 



3 o2 THE CHURCH OF CHRIST 

interests the professed followers of Christ than this: 
How can a person in this life be fully assured that God 
through Christ has forgiven his sins ? To the answer 
of this question we now direct attention. The as- 
surance that professed Christians have of the for- 
giveness of all past sins is of the highest importance. 

No person can enjoy peace of mind and the real 
undoubted consolation of Christianity who is destitute 
of the proper evidence of pardon. It is not enough 
for persons to feel they are pardoned while at times 
they doubt it. We are told that "if our hearts con- 
demn us not then we have confidence toward God." 
In order then to the enjoyment of Christianity there 
must be an undisputed evidence of the forgiveness of 
sins, and such evidence as shall ever be present, other- 
wise there will be doubt and gloom. 

We now inquire for the proper evidence of the for- 
giveness of sins. There are three distinct and con- 
flicting views on this subject entertained by the dif- 
ferent denominations in Christendom. One class 
maintain that no person can be certain of pardon in 
this life. That if we are forgiven, the Almighty, in His 
wisdom, locks up the fact in the secret councils of His 
own will, leaving us in doubt and fear as long as we 
remain upon the earth. The second class maintain 
that every pardoned man absolutely knows the fact. 
That he has full assurance that God has blotted out 
his sins, and that he knows it because he has received 
a direct communication from heaven attesting the fact 
by an impression made upon his heart and that he 
cannot be mistaken because he feels his sins forgiven 



THE ASSURANCE OF PARDON 303 

and therefore knows the fact. The third class main- 
tain that faith in the word of God and obedience to 
the stipulated conditions of pardon are all-sufficient 
to give a man full assurance that he is pardoned, justi- 
fied, and saved, independent of any other witness di- 
rectly from heaven or from any other source. 

We first inquire: What evidence have we that a 
man in an unconverted state is guilty before God and 
that he needs pardon ? Second, what are the terms 
of pardon ? Third, how shall we know or be assured 
that we are pardoned ? Fourth, how shall a Chris- 
tian, if he be overtaken in a fault, or commit sin, be 
assured of pardon ? 

First, what evidence have we that a man in an un- 
converted state is guilty before God and that he needs 
pardon ? All agree that the information or evidence 
must come from the fountain of all wisdom. We 
must hear what the Lord and His apostles have said 
on the subject. Do they show that man is sinful — 
guilty — and that he needs pardon ? They inform us 
we would not have "known sin but by the law"; that 
" God hath concluded them in unbelief, that he might 
have mercy upon all. " Paul says: "We have before 
proved both Jews and Gentiles that they are all under 
sin." The Lord came, " not to call the righteous, but 
sinners to repentance." And "the Son of man is 
come to seek and to save that which is lost." All these 
passages and many more go to make man sensible of 
his guilty and sinful condition. In the Scriptures 
alone we have a definition of sin. John says: "Sin 
is the transgression of law." Again, we are told that 



304 THE CHURCH OF CHRIST 

"where no law is there is no transgression. " Since 
the Lord reveals to man his sinful, guilty, and lost con- 
dition through the Scriptures we may rationally ex- 
pect Him to give the knowledge or evidence of pardon 
through the same source. If the law declares the 
transgressor a sinner, why may not the same law de- 
clare the obedient righteous ? If the Scriptures give 
evidence of man's guilt, do they not also give evidence 
of man's justification from that guilt through the 
obedience to the "Lord from heaven ?" The Scrip- 
tures bear witness that the whole world (that is, those 
not converted), are guilty before God and included 
under sin, "for all have sinned and come short of the 
glory of God." It is Scriptural evidence alone that 
proves the disobedient guilty, and, therefore, it must 
prove the obedient justified. 

Second, all who would become Christians must 
comply with the terms of pardon. It was shown 
that all persons, after the Church of Christ was 
established, were pardoned upon the same terms or 
conditions, there being no distinction made between 
Jew and Gentile, male and female, bond and free. 
All obeyed in the same manner and received the same 
blessings. 

These terms may be briefly recapitulated here: 
First, all who come to the Savior to obtain pardon are 
required to believe on Him. This, all who have 
knowledge of the truth can do. And "without faith 
it is impossible to please God." Second, those seek- 
ing pardon must repent. " Repent, ye, therefore, and 
turn again." They can and must turn to God with 



THE ASSURANCE OF PARDON 305 

full purpose of heart. Third, all were required to be 
baptized. "Go ye into all the world and preach the 
gospel to every creature; he that believeth and is bap- 
tized shall be saved" (or pardoned), "baptizing them 
into the name of the Father, and of the Son, and of 
the Holy Spirit." Faith, repentance, and baptism are 
the steps or appointed way by which persons come into 
the Church of Christ. Nor is there any other way ap- 
pointed. Without complying with these terms there 
is no testimony that any one came into the Church, 
and all who thus came were promised the gift of the 
Holy Spirit, and by continuing faithful unto death 
were promised eternal life. To deny that persons 
who had thus come were pardoned and added to the 
believers would be to deny the sacred record. 

Third, How did they know that they were par- 
doned? The evidence was full and satisfactory. 
What is the evidence? " He that believeth and is 
baptized shall be saved." a " Know ye not that so 
many of us as were baptized into Christ were bap- 
tized into his death? " b " For as many of you as 
have been baptized into Christ have put on Christ." c 
" For I know whom I have believed and am per- 
suaded that he is able to keep that which I have com- 
mitted unto him against that day." d " There is there- 
fore now no condemnation to them that are in Christ 
Jesus. For the law of the spirit of life in Christ Jesus 
hath made me free from the law of sin and death." e 
The kingdom of the Messiah is a kingdom which 
a Mark xvi. t6. b Rom. vi. 3. c Gal. iii. 27, 

d 1 Tim. i. 12. e Rom. viii. 1, 2. 



3 o6 THE CHURCH OF CHRIST 

cannot be moved, and a promise of the King is a 
promise that cannot fail. " Heaven and earth shall 
pass away, but my words shall not pass away." a 
The words then that shall not pass away are pledged 
for the pardon of the sins of those who obey. The 
stipulations made in the commission given by Christ 
were presented on the day of Pentecost when three 
thousand accepted them. They could not doubt with- 
out questioning the veracity of the Lord and His 
inspired apostles. 

In addition to the promise that they should be saved 
we have the statement, " God also bearing them wit- 
ness both with signs and wonders and with divers 
miracles and gifts of the Holy Spirit." b This was an 
additional evidence of their pardon and acceptance 
with God. 

Paul to the Roman brethren thus speaks: "God 
be thanked that whereas ye were the servants of sin ye 
have obeyed from the heart that form of doctrine 
which was delivered you. Being then made free from 
sin ye became the servants of righteousness. " c Here 
the apostle connects their being made free from sin 
with their having obeyed from the heart that form of 
doctrine delivered them. 

The Lord promised penitent believers who would 
submit to Him in the ordinance of baptism the for- 
giveness of sins. This promise was the evidence to 
them before their obedience that they should be saved 
or pardoned. Upon this promise three thousand on 
the day of Pentecost were baptized. Did the promise 

a Matt. xxiv. 35. b Heb. ii. 4. c Rom. vi. 17, 18. 



THE ASSURANCE OF PARDON 307 

prove true or fail ? The miracles which followed 
them showed that the Lord had received them. But 
in addition to these displays of divine power the apos- 
tles repeatedly and explicitly declared them pardoned, 
forgiven, justified, and saved. 

Some want evidence of their pardon addressed to 
their senses — something they can hear, see, or feel, that 
will give them, as they say, certain knowledge of the 
fact. But facts are believed on testimony. A court 
and jury declare innocent or guilty upon the testimony 
of others. Are those who have not visited the city of 
London just as certain of its existence as they are of 
the cities which they have visited and seen ? We are 
just as certain of all the continents of the earth upon 
the testimony of others as if we had visited and seen 
them. 

Again, as to certainty or knowledge, Peter says: 
"Let all the house of Israel know assuredly that God 
has made that same Jesus whom ye have crucified 
both Lord and Christ." We ask, in what way did the 
hearers know this ? They knew it then only by the 
oral testimony of the apostles. Again, the apostle 
Paul says : " We know that if our earthly house of this 
tabernacle were dissolved, we have a building of God, 
a house not made with hands, eternal in the heavens." 
Thus, Paul speaks of this fact as known. Again, 
John says: "We know that when he shall appear we 
shall be like him, for we shall see him as he is." This 
is sufficient to show that the apostles speak of know- 
ing things which they did not attest with their senses. 



CHAPTER XXXI 

THE PROOF OF PARDON 

Feelings not Evidence. The Testimony of the Spirit. Conscience. 
Sanctification. Revivals. A Sure Foundation. Penalty for 
Disobedience. 

The Lord appeals to the higher principles of our 
nature. And as they are spiritual things, not carnal, 
for which we hope, it is proper to make the principle 
of faith our assurance. Paul says: "We walk by 
faith and not by sight." John Wesley observed that 
sight is here put for all the senses. This is undoubt- 
edly correct. Hence, when a person says, "I know 
my sins are forgiven because I feel it," his religion is 
based upon the lower principle or carnal nature — 
upon sight and not upon faith. 

It is asked, is it not the design of Christianity to 
make men feel well ? But good feelings result from 
assurance of pardon and not assurance from good 
feelings. Religious joy is the result of religious 
knowledge and obedience. The joy or happiness 
arising after pardon is not the evidence, but the knowl- 
edge of pardon produces the joy. Are persons par- 
doned because they are happy, or are they happy be- 
cause they are pardoned ? The happiness comes 
from the knowledge, not the knowledge from the hap- 
piness. Some who have "gotten religion" say they 

308 



THE PROOF OF PARDON 309 

are happy because they know they are forgiven, and 
they are forgiven because they are happy. This is cir- 
cular logic, and, like the Catholic priest, when assailed 
by a Protestant, proved the infallibility of the Church 
by the Bible; and when assailed by the skeptic proved 
the Bible to be true by the infallibility of the Church. 
Making the feelings the proof of conversion, and con- 
version the cause of good feelings is what Paul calls 
" measuring themselves by themselves, ,, and adds that 
such "are not wise." 

But how do persons know that their sins are for- 
given? Because Paul says God has sworn "that 
by two immutable things, in which it was impos- 
sible for God to lie, we might have a strong con- 
solation, who have fled for refuge to lay hold upon 
the hope set before us." a They had full assurance 
of faith, "having their hearts sprinkled from an evil 
conscience, and their bodies washed with pure water." b 
That they knew they were pardoned, justified, saved, 
because God had pledged His immutable oath, and 
they had complied with the conditions and their as- 
surance is based on God's word. They enjoy hap- 
piness then as a result of their faith, which gives 
them the full assurance of acceptance. This accords 
with the Scripture. The sacred historian informs 
us that after the jailer had been baptized "he re- 
joiced, believing in God." The Apostle Peter says: 
" Believing, ye rejoice with joy unspeakable and full 
of glory." The word contains the promise of pardon 
which we enjoy by obedience to the requirements. 

a Heb. vi. 18. b Heb. x. 22. 



3 io THE CHURCH OF CHRIST 

This word, so far from being a dead letter, as some 
teach, is "quick and powerful," "liveth and abideth 
forever/' a 

We should remember that the Lord says, "The 
word that I have spoken, the same shall judge him in 
the last day." b What better evidence could any one 
desire than to be declared pardoned by the Judge — 
by His word justified on that final day ? 

Suppose those who want some better evidence than 
the word of the Lord would state some fact and we 
would respond, we want better testimony than your 
word — would we not make them liars ? Can persons 
thus speak of the word of the Lord and believe His 
revelation is true ? " If we receive the witness of men, 
the witness of God is greater." c 

Some people speak of sin as an affair of the body 
rather than the soul, and forgiveness as an internal, 
physical sensation. Instead of such a conception sin 
is a transgression of the law — it pertains to the moral 
and religious nature, and forgiveness is not an internal 
operation in the sinner's heart, but is a mental act of 
the one who forgives. For instance, the Governor re- 
solves to pardon a convict about to be executed. Does 
the convict just then feel an internal operation? No, 
but he still feels that death is approaching. But a mes- 
sage of pardon is prepared by the Governor and when 
he receives this message he knows that he is a par- 
doned man. An important change has taken place 
in the feelings of the convict and he rejoices, but this 
change was not the act of forgiveness, for that took 
aHeb. iv. 12 ; I Pet. i. 23. b John xii. 48. 1 John v. 9. 



THE PROOF OF PARDON 3II 

place in the mind of the Governor before the convict 
knew it. But the change was effected by the message 
which the convict received from the Governor that he 
was pardoned. So the transgressor is pardoned, not 
in his own bosom, but in the mind of God, and has 
assurance of this fact in His word. But he is not re- 
quired to wait after pardon, as the convict, for a mes- 
sage to come down from heaven to notify him of the 
fact, for the Word that states the terms of pardon for 
man also states the promise of forgiveness as soon as 
man obeys. " Say not in thine heart who shall ascend 
into heaven (that is, to bring Christ down) or who 
shall descend into the deep (that is, to bring Christ up 
again from the dead). But what sayeth it ? The word 
is nigh thee, even in thy mouth and in thy heart : that is 
the word of faith which we preach; that if thou shalt 
confess with thy mouth the Lord Jesus and shalt be- 
lieve in thine heart that God has raised him from the 
dead thou shalt be saved." a 

There is nothing taught more plainly in the Scrip- 
tures than that God is ready to receive all, even those 
who have gone into the depths of sin, as did the prod- 
igal son, and to extend mercy to all. We quote a few 
from the many passages on this subject: "And you, 
being in time past alienated and enemies in your 
mind by wicked works, yet now hath he reconciled in 
the body of his flesh through death, to present you holy 
and unblamable and unreprovable in his sight." b 
" For if, when we were enemies, we were reconciled 
to God by the death of his Son, much more, being 
a Rom. x. 6-9. b Col. i. 21, 22. 



3 i2 THE CHURCH OF CHRIST 

reconciled, we shall be saved by his life." a "All 
things are of God, who hath reconciled us to himself 
by Jesus Christ, and hath given to us the ministry of 
reconciliation; to wit, that God was in Christ, recon- 
ciling the world unto himself, not imputing their 
trespasses unto them. ,,b One of the mistakes of the 
religious world in praying and beseeching God to be 
reconciled to the sinner, is that many seem to forget 
that the whole remedial system proceeds upon the plan 
or idea that God freely offers pardon to all doing His 
commandments and is ready and willing to accept man 
immediately upon his return to Him, for " God was 
in Christ reconciling the world to himself." " God so 
loved the world, that he gave his only begotten Son, 
that whosoever believeth in him should not perish, but 
have everlasting life." c The world was perishing 
and God gave His Son to save because He loved the 
world. " We love him (God) , because he first loved 
us." d The prodigal son did not need to stand and 
plead, but " when he was yet a great way off, his 
father saw him, and had compassion on him, and ran, 
and fell on his neck, and kissed him," and said, " It 
was meet that we should make merry, and be glad: 
for this thy brother was dead, and is alive again; and 
was lost, and is found." e Jesus says, " Behold, I 
stand at the door and knock: if any man hear my 
voice, and open the door, I will come in to him, and 
will sup with him, and he with me." f " Whosoever 
will, let him take of the water of life freely." g 

a Rom. v. 10. b 2 Cor. v. 18, 19. c Johniii. 16. d 1 John iv. 19. 
e Luke xv. 20, 32. f Rev. iii. 20. e Rev. xxii. 17. 



THE PROOF OF PARDON 313 

Again, persons often say the thief on the cross was 
saved. Jesus said to him, " To-day shalt thou be 
with me in paradise." This is all the evidence there 
is in the case. The word of Jesus to us is to be relied 
upon as much as His word to the thief on the cross. 
The expression, "he that believeth and is baptized 
shall be saved," is as true as the words, "To-day thou 
shalt be with me in paradise." It is conceded that the 
word spoken by Satan in Eden possessed power 
enough to ruin mankind. Why then deny that the 
words of Christ contain sufficient power to save men ? 

There is another passage relied upon more strongly 
than any other by those who maintain feelings as the 
basis of their assurance. It reads, "The Spirit itself 
beareth witness with our spirit that we are the children 
of God." a In what way do persons become children 
of God ? "As many as received him, to them gave 
he the right to become children of God, even to them 
that believe on his name." b How do we know that 
the Spirit bears witness ? The Scriptures say so. 
Thus we perceive that the Scriptures are the evidence. 
But the question arises, How shall we know that the 
Spirit bears witness with our spirit ? John says, 
" Believe not every spirit, but try the spirits whether 
they be of God." Can a man try the Spirit when it 
bears witness whether it be of God ? Again, John 
says: "We are of God; he that knoweth God heareth 
us and he that is not of God heareth not us. Hereby 
know we the spirit of truth and the spirit of error." 
"Therefore by their fruits ye shall know them. Not 
a Rom. viii. 16. b John i. 12. c 1 John iv. 6. 



3 i4 THE CHURCH OF CHRIST 

every one that saith unto me, Lord, Lord, shall enter 
into the kingdom of heaven; but he that doeth the 
will of my Father who is in heaven." a The test is 
by hearing and obeying what is enjoined. 

Paul says, " In these latter times some shall depart 
from the faith, giving heed to seducing spirits and 
doctrines of demons." b Trusting in the infallibility 
of an internal monitor and its superiority, some rely 
upon it altogether and neglect the testimony of the 
Spirit. Paul informs us, that in order to deceive the 
followers of Christ Satan himself is "transformed into 
an angel of light." c We should be sure that this 
"angel of light" is not what is called the "Light with- 
in." Persons may think they are influenced by the 
spirit of truth when it is the spirit of error. 

All who obey the requirements of the Savior and 
His apostles have the witness of the Spirit because 
the Apostles spake "as the Spirit gave them utter- 
ance." Hence the promise of pardon by them to the 
obedient is the testimony of the Spirit. The testi- 
mony of the Spirit and our spirit meet in obedience. 
"The fruit of the Spirit is love, joy, peace, longsuf- 
fering, kindness, goodness, faithfulness, meekness, 
self-control." d 

Every assurance of pardon or acceptance with God 
of a life after death, every divine impression or spirit- 
ual idea, either directly or indirectly, comes by the 
revealed Word of God, and if Christians can not trust 
the Lord's word as sufficient evidence of the forgive- 

ft Matt. vii. 20, 21. b i Tim. iv. 1. 

c 2 Cor. xi. 14. d Gal. v. 22, 23. 



THE PROOF OF PARDON 315 

ness of sins, they should not wonder that it is rejected 
by skeptics. But they can rely upon it with undoubted 
assurance, and all who receive it and are faithful will 
triumph and die in the hope of life and bliss beyond 
the grave. 

Before feeling or impulse can be an evidence of 
pardon, we must have some rule imparting knowledge 
to us of how a pardoned person would feel. One who 
has never been pardoned may tell how he feels in an 
unpardoned state, but he knows nothing of how he 
would feel in a different state, and if he should ex- 
perience a different class of feelings he could not de- 
termine whether they were th© evidence of pardon or 
something else. It is like a person saying that a child 
is beautiful, that it resembles an angel, when he has 
never seen an angel and knows nothing about the ap- 
pearance of an angel. But as positive testimony that 
our feelings are not a proper test of pardon, and con- 
science not an infallible guide, we have the experience 
of Paul. a He declared that after he had persecuted 
the saints, even to bonds of imprisonment and death 
for the Name of Christ, that he had lived in all good 
conscience before God until this day. He says, "I 
verily thought myself, that I ought to do many things 
contrary to the name of Jesus of Nazareth, which 
thing I also did at Jerusalem." Therefore his feel- 
ings or conscience did not prove him right. He felt 
that he was serving God just as well persecuting 
Christians unto death, causing them to blaspheme, 
as when preaching Christ. " And many of the 
a Acts xxiii. 1. 



3jf 6 THE CHURCH OF CHRIST 

saints did I shut up in prison, having received au- 
thority from the chief priests; and when they were 
put to death, I gave my voice against them. And 
I punished them oft in every synagogue, and com- 
pelled them to blaspheme; and being exceedingly 
mad against them, I persecuted them even unto 
strange cities." a 

The heathen have the approbation of their feelings 
in worshiping idols and sacrificing to their gods, 
some even their own lives under the car of Jugger- 
naut, and throwing their children into the Ganges to 
be devoured by crocodiles. If feelings can be ac- 
cepted as proof, then they would be right. If a poor 
man should receive a large sum of money, and it was 
counterfeit, yet he did not know this fact, would he 
not rejoice and feel as well as though it were good ? 
But when he found that the money was counterfeit 
there would be a great change in his feelings. Feel- 
ings, therefore, may be deceptive, and cannot be relied 
upon as proof of pardon or acceptance with God. 

Persons who receive what they call the second 
blessing, or are made absolutely holy or sanctified, 
have no evidence that they have received such bless- 
ing, because they rely upon a sudden change in their 
feelings as proof. There is no scriptural rule de- 
scribing how persons would feel in such a state. 
Ecstatic joy cannot prove that they have received 
such blessing. 

Fourth, we inquire, How can a Christian, if he 
be overtaken in a fault or commit sin, obtain for- 
a Acts xxvi. 9-1 1. 



THE PROOF OF PARDON 317 

giveness and be assured of pardon? Will a per- 
son who sins after baptism need to be baptized 
again? Baptism is performed once, — " Baptized into 
Christ," a and is not the appointment through which 
persons obtain forgiveness after they come into Christ. 
The right of petition belongs to the citizen. (See 
pages 230-32.) On entering the Church they are to 
"grow in grace and in the knowledge of our Lord." 
They obtain access to the mercy-seat where they can 
find grace and mercy in every time of need. We have 
the account of a man who, after his conversion, com- 
mitted sin. He saw the apostles imparting the gift of 
the Holy Spirit by the imposition of hands and offered 
them money to give him this power. This was a sin, 
concerning which the apostles said to him: "Repent 
therefore of this thy wickedness, and pray God, if per- 
haps the thought of thine heart may be forgiven thee." 
This is a plain case and shows what one who has been 
baptized should do to obtain pardon. The language 
of inspiration to such is: "Repent, . . . and pray 
God if perhaps the thought (not thoughts) of thine 
heart may be forgiven thee." b In perfect harmony 
with this the Lord taught his disciples to pray, "for- 
give us our debts as we forgive our debtors." And 
John says: "My little children, these things write I 
unto you, that ye sin not. And if any man sin, we have 
an advocate with the Father, Jesus Christ the right- 
eous. And he is the propitiation for our sins : and not 
for ours only, but also for the sins of the whole world." c 
"If we confess our sins, he is faithful and just to for- 
a Gal. iii. 27; Rom. vi. 3. b Acts viii. 22. c 1 John ii. 1, 2. 



318 THE CHURCH OF CHRIST 

give us our sins, and to cleanse us from all unright- 



eousness." 



There were five of the seven churches of Asia 
spoken of in Revelation who were charged with im- 
morality and sin, and also the Corinthian church, and 
they were told to repent. This shows that many 
churches were far from perfection, and that they were 
commanded to repent. While these give encourage- 
ment to the Christian who has sinned that he may 
obtain pardon by repentance and prayer, it also shows 
that sanctification did not mean continuous sinless 
perfection, even under the guidance of the apostles 
in the Primitive church. 

The Christians, as well as the unconverted, must 
therefore rely upon the word of God for the evi- 
dence of pardon. They have the same evidence that 
there is of anything supernatural, divine, of creation, 
sin, redemption, the Redeemer, heaven and immor- 
tality, or of God Himself, all are known only by the 
revealed word of God. b It is sufficient " that the 
man of God may be complete, furnished completely 
unto every good work." c Then is not the word of 
God on which we rely for all divine truth sufficient 
to assure the Christian of the pardon of sins and 
acceptance with God? 

We now remark, in the last place, that the worst 
evil attending modern revivalism, or that system 
which makes feeling the test of pardon, is the un- 
stable and unsettled condition of its converts. Their 
feelings are excited by a revival, and their hopes are 
a I John i. 9. b See page 215. ° 2 Tim. iii. 17. 



THE PROOF OF PARDON 319 

bright, but soon their good feelings begin to subside 
and they have doubts of the genuineness of their con- 
version. Why these sad and despondent thoughts? 
Because the excitement has passed and some look 
upon themselves as deceived, and are led to abandon 
religion as a scheme of deception and priestcraft. 
Others, not willing to give up religion, attend another 
revival and, in intense excitement, become converted 
the second time. They now declare that they never 
knew what religion was before, they thought they 
were converted when they were not. May they not 
be deceived this time also, for their conversion came 
in precisely the same way as it did before. This re- 
vival over, in a few weeks some of these doubly con- 
verted are despondent again. 

Not so, however, with the man whose trust is in God 
and in the word of His grace. He has deliberately 
andunderstandinglycompliedwiththe terms of pardon 
taught by the inspired ambassadors of Christ. He can 
claim the pardon of his sins and adoption into the fam- 
ily of God by the highest authority in heaven and on 
earth. No one can effectually dispute his claims, for 
he appeals for his proof to the infallibility of the 
Spirit, the veracity of Christ, and the immutability of 
God. How sure, then, is the foundation upon which 
he builds. It is a foundation tried, precious, and sure, 
and will stand forever. Truly the poet has said: 

" How firm a foundation, 
Ye saints of the Lord, 
Is laid for your faith 

In his excellent Word." 

The Christian may then rejoice for such full assur- 



3 20 THE CHURCH OF CHRIST 

ance of faith and hope as an anchor to the soul, 
both sure and steadfast, sufficient to keep him 
amid all the storms of life. With this full assurance 
of faith in the word, the immutable promise, no fear 
need find a place in his bosom, for God has promised, 
" I will never leave thee nor forsake thee." And 
when " the heavens shall be rolled together as a 
scroll " and the earth be renovated by fire, this confi- 
dence in the all-sufficiency of the word of the immuta- 
ble God will bear him up far above the melting ele- 
ments to stand as a glorified and immortal person, 

"Where bliss is known without alloy 
And beauty blooms without decay; 
Where thoughts of grief in cloudless joy 
Shall melt like morning mists away." 

Retribution and Reward 
Having called attention to the conditions of par- 
don both as to the alien and citizen, or the sinner 
and Christian, it is important to know what is re- 
vealed in regard to those who are not forgiven or 
pardoned — what shall be their condition in the fu- 
ture. The gospel has penalty to be feared as well as 
promises to be enjoyed. The penalty of the gospel 
is a necessary element of its perfection as a system of 
salvation. Being a system of law and order there 
must be the penalty for disobedience. Fear is an 
important factor in all government, whether human 
or divine. It is appealed to in the family, in the 
school and in the State, in all organizations in so- 
ciety. All persons must avoid violation of law and 
disobedience to escape punishment. No human or- 



THE PROOF OF PARDON 321 

ganization ever existed without its members having 
fear of penalty for violating its rules or law. A per- 
son violating law or rebelling against the home, 
school, or nation, can not, without reconciliation, es- 
cape punishment. Law implies penalty. The pen- 
alty of human law is well understood. It is therefore 
reasonable that there should be penalty in divine 
government. Mercy and love do not bar punish- 
ment in the family, in fact they are often the incen- 
tive. Just punishment is for good. Human ideas of 
justice would therefore anticipate punishment on the 
part of the Divine for offence or crime. In fact 
God's dealing with man from Adam to Noah, when 
he destroyed the ancient world, 3 and from Noah until 
Moses, is most distinctly marked by punishment and 
reward. From Moses to Christ the history of God's 
chosen people shows how in a most signal manner 
he punished them for disobedience and rebellion, and 
how he rewarded them for obedience and loyalty. 
Paul says " All these things happened unto them for 
examples and are written for our admonition upon 
whom the ends of the ages have come." b " Every 
transgression and disobedience received a just recom- 
pense of reward." c In all the history of God's deal- 
ing with man in this life we find retribution and 
reward. There is therefore no warrant for a rebel 
against the authority of God or a violator of his law 
to expect to escape from the penalty and anticipate 
the enjoyment of the righteous hereafter, any more 
than he could claim immunity and honor here while 

a 2 Peter ii. 5. b 1 Cor. x. 11. c Heb. ii. 2. 

11 



322 THE CHURCH OF CHRIST 

violating human law. The wicked and depraved 
could not enjoy association with the good and true 
here, and they can not expect, without preparation, 
to enjoy hereafter the society of the righteous and 
holy. " Blessed are the pure in heart, for they shall 
see God." 

" Perfect love casteth out fear." The Christian 
does not live in dread but in hope and love. The 
gospel, therefore, is a perfect system, presenting facts 
to be believed, commandments to be obeyed, threat- 
enings to be feared, and promises to be enjoyed. 
Each of these is essential to its completeness. The 
warnings of the gospel are varied and numerous and 
can not be disregarded with impunity. In human 
affairs the rewards and punishments are temporal, 
in Christ's rule they are eternal. 

We present the contrast in the conditions of the 
pardoned and unpardoned, as given in the Scriptures. 
First there is comfort and anguish. " But Abraham 
said, Son, remember that thou in thy lifetime re- 
ceivedst thy good things, and Lazarus in like man- 
ner evil things; but now he is comforted, and thou 
art in anguish." a Second, there is eternal life and 
eternal punishment. " And these shall go away into 
eternal punishment, but the righteous into eternal 
life." b Third, there is " Come, ye blessed," and a 
" Depart from me, ye cursed." " Come, ye blessed 
of my Father, and inherit the kingdom prepared for 
you from the foundation of the world." c " Depart 
from me, ye cursed, into eternal fire which is pre- 
a Lukexvi. 25. b Matt. xxv. 46. c Matt. xxv. 34. 



THE PROOF OF PARDON 



323 



pared for the devil and his angels." a Fourth, there 
is light and darkness. " Giving thanks unto the 
Father, who made us meet to be partakers of the 
inheritance of the saints in light." b "And cast ye 
out the unprofitable servant into the outer dark- 
ness: there shall be weeping and gnashing of teeth." c 
Fifth, there are two places. Jesus says, " In my 
Father's house are many mansions; if it were not so, 
I would have told you; for I go to prepare a place 
for you . . . that where I am, there may ye be 
also." d Judas " by transgression fell, that he might 
go to his own place." 6 Finally, therefore, "Be 
not deceived ; God is not mocked : for whatsoever a 
man soweth, that shall he also reap. For he that 
soweth to the flesh, shall of the flesh reap corrup- 
tion; but he that soweth unto the Spirit shall of the 
Spirit reap life everlasting. And let us not be weary 
in well doing; for in due season we shall reap, if we 
faint not." f 

a Matt. xxv. 41. b Col. i. 12. ° Matt. xxv. 30. 

d John xiv. 2. e Acts i. 25. f Gal. vi. 7-9. 



CHAPTER XXXII 

THE CHURCH OF CHRIST 

The Church of Christ as an Organic Institution. Its Supreme 

Importance. First, the Name. Second, the Officers and 

Their Duties. Bishops or Elders. Deacons. Ministers or 
Evangelists. 

In the preceding narrative we have given a history 
of the pardon of sin and the evidence of pardon as 
developed in the Christian Scriptures. We will now 
consider the Church of Christ as an organic institu- 
tion. Paul says: "Now therefore ye are no more 
strangers and foreigners, but fellow citizens with the 
saints, and of the household of God; and are built upon 
the foundation of the apostles and prophets, Jesus 
Christ himself being the chief corner stone. " a " For 
other foundation can no man lay than that is laid, 
which is Jesus Christ." b Peter said, "Thou art the 
Christ, the Son of the living God." Jesus's answer 
was, "Upon this rock I will build my church; and the 
gates of Hades shall not prevail against it." c These 
passages give the foundation of the church. It was 
organized by the apostles upon this foundation and 
governed by divine authority alone. 

The Church of Christ, " which he purchased with 
his own blood," d is a glorious institution, and was 
established by Him for the salvation of the world. 

a Eph. ii. 19, 20. b 1 Cor. iii. 11. 

c Matt. xvi. 16, 18. d Acts xx. 28. 

324 



THE CHURCH OF CHRIST 325 

11 Christ loved the church and gave himself for it." a 
Through the church is made known " the manifold 
wisdom of God." b " Christ also is the head of the 
Church, being himself the savior of the body." c 
Christians are members of the body (the church). 
When " one member suffers all the members suffer 
with it." d " The Lord added to them (the church) 
daily those that were being saved " e who " continued 
steadfastly in the apostles' teaching and in fellowship, 
in breaking of bread and prayers." f 

It must be remembered that the Church of Christ 
is a divine institution and is the means by which God 
is saving the world. It is " the pillar and ground 
of the truth." g No one can claim to be a Christian 
and ignore " the Church of the living God " for God 
has exalted Christ " far above all rule and authority 
and power and dominion and every name that is 
named . . . and gave him to be head over all things 
to the church, which is his body." h 

We now proceed to give a brief history of the 
Church of Christ. First, the name; second, the offi- 
cers and their duties; third, the ordinances and their 
observance. 

First, in regard to the name, we learn from the 
Scriptures that Christians were called in their col- 
lective capacity: "The church"; 1 "The church of 
God";'" "The churches of God"; k "The church 
of the Lord"; 1 "The churches of Christ"; 111 

a Eph. v. 25. b Eph. iii. 10. c Eph. v. 23. 

a 1 Cor. xii. 26-27. e Acts ii. 47. f Acts ii. 42. 

g 1 Tim. iii. 15. h Eph. i. 21-23. * Eph. iii. 10. 

j 1 Cor. i. 2. k I Thess. ii. 14. * Acts xx. 28. 

m Rom. xvi. 16. 



326 THE CHURCH OF CHRIST 

" The body, the church " ; a " The body (church) of 
Christ "; b "Household of God." c 

In their individual capacity they were called 
" saints," " brethren," " disciples," " disciples of 
Christ," " Christians," " children of the kingdom," 
" saints of God," " heirs " ; also such figurative terms 
as " sheep " and " branches " were used to designate 
the members of the Church of Christ, and are suffi- 
cient to describe them in their varied relations. 

Second, we note the officers of this organization 
and their duties. This is very important in giving a 
description of any religious body, for churches fre- 
quently differ in this regard. We learn from the 
Scriptures that there were " bishops " or " elders," 
" deacons " and " ministers " or " evangelists " ; and 
these were all the officers. This may be thought 
strange in view of the multiplicity of the officers in 
the organizations, sects, and parties that now exist, 
but these three classes were all the officers authorized 
in the organized New-Testament church. 

The term " elder," among the first Christians, 

meant older, or person advanced in years, of age and 

experience. As bishops were such men, the term was 

used interchangeably with the term " bishop." Paul 

"sent to Ephesus, and called the elders of the church," 

and said, " take heed therefore unto yourselves, and 

to all the flock, over which the Holy Spirit has made 

you overseers, to feed the church of God." d The 

term " overseer " which is used here, is the same we 

have rendered " bishop " in other places in the New 

a Col. i. 1 8. b i Cor. xii. 27. 

c Eph. ii. 19. d Actsxx. 17, 28. 



THE CHURCH OF CHRIST 327 

Testament. Again, Paul says: " For this cause left 
I thee in Crete, that thou shouldest set in order the 
things that are wanting, and ordain elders in every 
city, as I had appointed thee: if any be blameless, the 
husband of one wife, having faithful children not 
accused of riot or unruly. For a bishop must be 
blameless, as the steward of God." a Why must the 
elders be of the character here described? Because 
a bishop must be blameless. Thus the terms " elder" 
and " bishop " are used to designate the same office, 
showing that they are synonymous. Giving further 
the duties of the elders and bishops, Peter says : " The 
elders which are among you I exhort, who am also an 
elder, and a witness of the sufferings of Christ, and 
also a partaker of the glory that shall be revealed; 
feed the flock of God which is among you, taking the 
oversight thereof, not by constraint, but willingly; 
not for filthy lucre, but of a ready mind. Neither as 
being lords over God's heritage, but being ensamples 
to the flock. And when the chief Shepherd shall 
appear, ye shall receive a crown of glory that fadeth 
not away." b This expresses the duty of the elders, 
and promises them a great reward for their labors. 
And the members of the church also have duties 
growing out of this relationship and are admonished, 
" Obey them that have the rule over you, and submit 
yourselves; for they watch for your souls, as they 
that must give account, that they may do it with joy, 
and not with grief; for that is unprofitable for you." c 
In the days of the apostles churches existed for a 
A Titus i. 5-7. b i Pet. v. 1-4. c Heb. xiii. 17. 



328 THE CHURCH OF CHRIST 

time without elders. We have an account of a jour- 
ney made by Paul and Barnabas, in which they visited 
many congregations, and it is said: " When they had 
ordained them elders in every church and had prayed 
with fasting, they commended them to the Lord, on 
whom they believed." a We learn from this that they 
had more than one elder in each congregation, for 
they ordained them " elders " in every church. Here 
we have church in the singular and elders in the 
plural. Again, we are informed that Paul " sent to 
Ephesus and called the elders of the church," church 
in the singular and elders in the plural. Some of 
these elders proclaimed the gospel and others did 
not, hence we read, " Let the elders that rule well be 
counted worthy of double honor, especially they who 
labor in word and doctrine." b It will be observed 
that these bishops or elders were chosen in the indi- 
vidual congregations. We never read in the Scrip- 
tures of a bishop of the churches, but the bishops of 
the church. The New-Testament church then was 
unlike some modern ones, who have but one elder 
presiding over many churches and one bishop over 
a diocese. Those who are thus organized can not 
claim to be identical with the New-Testament church 
in organization. 

The deacons in the church had charge of the tem- 
poral affairs of the congregation. The first account 
we have setting apart persons to serve the church in 
this capacity is found in the sixth chapter of Acts, and 
they were to serve the congregation in raising, hold- 
a Acts xiv. 23. b 1 Tim. v. 17. 



THE CHURCH OF CHRIST 329 

ing, and distributing material things to the needy. In 
regard to their qualifications Paul says: "Likewise 
must the deacons be grave, not double-tongued, not 
given to much wine, not greedy of filthy lucre; hold- 
ing the mystery of the faith in a pure conscience. 
And let these also first be proved; then let them use 
the office of a deacon, being found blameless." a 

The New-Testament church had also ministers or 
evangelists, whose duty it was to announce the glad 
tidings. Paul says: " Preach the word, be instant in 
season and out of season. . . . Do the work of an 
evangelist, make full proof of thy ministry." b Such 
were Timothy, Titus, and many others who in the 
days of the apostles went forth to proclaim salvation 
to the people to turn them " from darkness to light, 
and from the power of Satan unto God," and to es- 
tablish churches and comfort the saints by a faithful 
ministry of Christ in " the desire that they may be 
filled with the knowledge of his will in all wisdom 
and spiritual understanding." c 

As bishop and elder are synonymous, so minister 
and evangelist are both applied to the same person. 
The word " evangelist " is applied only to Philip, d 
and Timothy, 6 while minister is used three times re- 
ferring to Timothy/ two to Apollos, g two to Tychi- 
cus, h and once each to Epaphras* and John Mark. j 

Paul also once mentions u pastors," k and once 

a 1 Tim. iii. 8-10. b 2 Tim. iv. 2-5. c Col. i. 9. a Acts xxi. 8. 
e 2 Tim. iv. 5. f 1 Thess. iii. 2; 1 Tim. iv. 6; 2 Tim. iv. 5. 
s 1 Cor. iii. 5, iv. 1-6. h Eph. vi. 21; Col. iv. 7. 

! Col. i. 7. j Acts xiii. 5. k Eph. iv. 11. 



330 THE CHURCH OF CHRIST 

" preacher." a He says, " Jesus Christ was preached 
by Silvanus and Timothy." b There are many other 
references to persons preaching. Of the preacher, he 
says, " How shall they hear without a preacher? 
And how shall they preach, except they be sent? " c 
Again, " even so hath the Lord ordained that they 
which preach the gospel should live of the gospel." d 
By considering the context here, verses 7 to 13, it is 
evident that the minister and preacher are one and 
the same, and are to receive compensation for their 
labor. 

There are no higher titles than these given to any 
man in the churches. However, not satisfied with 
these the pope and priest have used the names be- 
longing to Deity, " Holy Lord God the Pope," and 
" Holy Father." The priests call themselves Father 
in direct violation of the command of Christ: " Call 
no man your Father on earth, for one is your Father 
even he who is in heaven." e This is in a religious 
sense and strictly forbidden. Therefore no child of 
God should use any of these sacred names in speak- 
ing of a religious dignitary. We note further that 
" reverend " is never applied to man, not even to an 
apostle, bishop, elder, or minister, but to God only, 
and used but once in the Bible " Holy and reverend 
is his name." f Therefore what right has any man 
to assume this title? 

While such titles have no divine warrant or sanc- 
tion, yet the officers of the Church of Christ were not 

a Rom. x. 14. b 2 Cor. i. 19. 

Rom. x. 14, 15. d 1 Cor. ix. 14. 

e Matt, xxiii. 9. f Ps. cxi. 9. 



THE CHURCH OF CHRIST 331 

without honor. Paul says: " Know them that labor 
among you, and are over you in the Lord, and ad- 
monish you ; and to esteem them very highly for their 
work's sake." 3 Again as before quoted: "Let the 
elders that rule well be counted worthy of double 
honor, especially those who labor in the word and 
in teaching." b 

The apostle Peter also dignifies this office, saying: 
" The elders therefore among you I exhort, who am 
a fellow-elder." c 

Thus it will be seen that the ministers and officers 
under Christ were to receive honor from the church 
for faithfulness in the important work they were 
chosen to do. It must be borne in mind that all 
members of the church without regard to office are 
made " kings and priests unto God "; " Children of 
God"; " heirs of God and Joint-heirs with Christ." 

All the authority the officers have under Christ is 
conferred by the church of which Christ is the head. 
The sovereignty of the church is further shown by 
the statement of Jesus to the church at Ephesus : "You 
did try them that call themselves apostles and are not, 
and didst find them false." d This is further shown 
by the statement of Paul in regard to discipline. He 
says to the church at Corinth, " Deliver such an one 
unto Satan." e " Put away the wicked man from 
among yourselves." f Again to the Thessalonians he 
says: " Now we command you, brethren, in the name 
of our Lord Jesus Christ, that you withdraw your- 

a 1 Thes. v. 12-13. b 1 Tim. v. 17. c 1 Pet. v. 1. 
d Rev. ii. 2. e 1 Cor. v. 5. f 1 Cor. v. 13. 



332 THE CHURCH OF CHRIST 

selves from every brother that walketh disorderly." a 
These passages not only show the sovereignty of 
the church but also the importance of discipline in 
the church. 

Having thus called attention to the love and esteem 
in which preachers and officers of the church are to 
be held, and to the right of discipline and sovereignty 
of the members, we now remark that the Church of 
Christ was a perfect organization. In every congre- 
gation there were bishops or elders to oversee the 
church and labor for its spiritual welfare — to set- 
tle its difficulties, strengthen the weak, encourage 
the timid, seeking to restore those who had wan- 
dered away from the fold, and to build up all in 
the most holy faith. Also deacons to superintend 
the temporal welfare of the congregation and to 
care for the needy; and ministers or evangelists 
bearing news of life and salvation to the world, 
planting new congregations and enlarging the bor- 
ders of Zion. They were "to preach the word; 
be instant in season, out of season; reprove, 
rebuke, exhort with all long-suffering and doc- 
trine." b 

The officers of the New-Testament church con- 
sisted of these three distinct classes and no more. 
It had no archbishops, cardinals, prelates, and no 
pope claiming political and ecclesiastical power. 
Thus it will be seen that no church that differs with 
the original one in officers and organization can be 
identical with the New-Testament church, 
a 2 Thes. iii. 6. b 2 Tim. iv. 2. 



CHAPTER XXXIII 

CHURCH ORDINANCES 

The Ordinances and Their Observance. The Lord's Supper. 
The First Day of the Week. Christian Baptism. All Monu- 
mental. 

We call attention in the third place to the 
ordinances and their observance. In order to give 
a description of any religious body it is necessary 
to know its ordinances. Some bodies differ mate- 
rially in this regard. Some religious organizations 
sprinkle water upon those who would become mem- 
bers, while others immerse them in water, and this is 
sufficient to distinguish the organizations, if in other 
respects they are alike. The apostolic church ob- 
served one important ordinance which distinguished 
it from all other religious bodies. Once only, in the 
annals of religion or in the history of the world, was 
it recorded that a religious body celebrated the death 
of its founder. While birthdays of the great, of 
kings and founders of kingdoms and empires have 
been celebrated, never before was the day celebrated 
upon which a benefactor died. Such, however, 
was the fact in regard to the founder of the Chris- 
tian Church. This important ordinance is called the 
"Lord's Supper/' "the Breaking of Bread," and 
"The Communion of the Blood of Christ and of the 

333 



334 THE CHURCH OF CHRIST 

Body of Christ. " a And Christ told His disciples to 
do this in remembrance of Him. There is one fact 
connected with the founder of this church that partly, 
if not wholly, accounts for this singular, interesting, 
and important ordinance, and that is, He died the 
great antitype, prefigured by every victim that had 
bled on Patriarchal or Jewish altar. He came in the 
fulness of time and laid down His life as a sacrifice 
for the sin of the world; for, "without the shedding of 
blood is no remission. " His death, then, was the 
noblest act of divine love. He died that man might 
have life; He died that man might not fear to die; 
He died that death might be disarmed and the gloom 
of the grave dispelled, that man might rise from its 
dust and ashes to endless life. It was, therefore, or- 
dained that His death should be celebrated rather 
than His birth; for this great work of redemption was 
not accomplished until from the cross He exclaimed, 
"It is finished. " And, therefore, to His death Chris- 
tians will ever cling as the foundation of their bright- 
est hopes. For only through His death His subjects 
expect to live again and enjoy the mansions He has 
gone to prepare. 

The Church of Christ celebrated the day upon 
which the Son of God triumphed over death. We are 
informed that " upon the first day of the week, when the 
disciples came together to break bread, Paul preached 
unto them." b But upon what first day did they 
celebrate His death ? It was upon the first day. We 
are nowhere informed in the Scriptures that they made 
a I Cor. xi. 20, x. 16; Acts xx. 7. b Acts xx. 7. 



CHURCH ORDINANCES 335 

any difference in Lord's days; they were all alike, 
hallowed by the same great event and held sacred to 
its commemoration. When God commanded His 
ancient people, Israel, to remember the Sabbath Day 
and keep it holy, they did not remember one day in 
every three or four months and keep it holy, but they 
remembered all of them and kept them holy. If 
when God commanded Israel to remember the Sab- 
bath Day and keep it holy he meant every Sabbath 
Day, then when it is affirmed that the disciples came 
together on the first day of the week to break bread, 
it is just to conclude that it meant on every first day 
of the week. The phraseology is the same in both 
cases. This being true, and it has not been dis- 
puted, we ask, Can any of the modern churches claim 
to be identical in practice with the Church of Christ 
when they celebrate the Lord's death only three or 
four times in each year ? In accordance with the 
example of the early believers in Christ, Christians 
should now observe every first day of the week in 
memory of the resurrection of Christ. 

We now observe that there is no scriptural au- 
thority for calling the first day of the week, Sabbath. 
The Jews observed the last day of the week, or the 
seventh, and Christians the first day. The Jews re- 
membered the Sabbath Day to keep it holy as a sign. a 
And Christians met on the Resurrection Day to com- 
memorate the death of Christ. While the Sabbath is 
set forth in the Fourth Commandment under Moses, 
it is nowhere imposed upon Christians under Christ. 
a Ex. xxxi. 17. 



33^ THE CHURCH OF CHRIST 

The Lord arose upon the first day of the week and 
in the evening of the same day he appeared unto 
his disciples. a The next first day (eight days later) 
they were again together, and He came into their 
midst. b On Pentecost (the first day of the week), the 
Holy Spirit descended, and the Christian Church was 
founded. c Paul gave commandment to the Gala- 
tians and Corinthians d to lay by in store when they 
came together on the first day of the week; and Luke 
tells of the church at Troas, which came together on 
the first day of the week to break bread. e And we 
read that John, the revelator, was in the Spirit on the 
Lord's Day. f It was therefore the custom and uni- 
form practice of the churches of Christ to observe the 
first day of the week, or Lord's Day, and not the Sab- 
bath, or seventh day, and there is no commandment 
or teaching substituting the Sabbath for the Lord's 
Day. Some, however, say if Christ's death is ob- 
served every first day of the week such observance 
will become too common. Christ died as often as 
He arose. The one event cannot become more com- 
mon than the other. Why commemorate His resur- 
rection every First day and not " show his death till 
he come "? g 

The next ordinance to which we direct attention is 
that of Christian baptism. It has been heretofore 
shown that this was the consummating act in entering 
the Kingdom of Christ or His Church. In regard to 
the importance of baptism we observe that it is the 

a John xx. I, 19. b John xx. 26. c Acts ii. 1-4, 41, 47. 

d 1 Cor. xvi. 1,2. e Acts xx. 7. f Rev. i. 10. 

8 I Cor. xi. 26. 



CHURCH ORDINANCES 337 

final act by which persons come into Christ. "So 
many of us as were baptized into Jesus Christ were 
baptized into his death." a It is sacred, uniting the 
names of the Deity. It is the only act required to be 
performed in the Name of the Father, Son, and Holy 
Spirit — the sacred names invoked upon persons who 
are baptized into Christ. Again, it is the only ordi- 
nance representing both the burial and the resurrection 
of Christ. The early Christians were immersed, they 
were not sprinkled or poured. All scholars of note 
admit that immersion was the primitive practise, 
and many passages of Scripture will not make sense 
unless thus translated. All persons, therefore, who 
came into the primitive church were buried in bap- 
tism. Thus we read, "buried with him in baptism, 
wherein also ye are risen with him . . . from the 
dead." b Again, "we are buried with him by baptism 
into death; that like as Christ was raised up from the 
dead by the glory of the Father, even so we also should 
walk in newness of life. For if we have been planted 
together in the likeness of his death, we shall be also 
in the likeness of his resurrection. " c There are some 
who have changed this ordinance and have utterly de- 
stroyed its meaning by instituting other things in its 
stead, which do not represent the burial and the res- 
urrection of Christ. It is distressing, therefore, to see 
water sprinkled upon a person as baptism in the sacred 
names of Deity. We feel like exclaiming with Mary 
at the tomb, "they have taken away my Lord and I 
know not where they have laid him." 

a Rom. vi. 3. b Col. ii. 12. c Rom. vi. 4, 5. 



338 THE CHURCH OF CHRIST 

The Scripture plainly teaches that the believing 
penitent who is buried with Christ in baptism rises 
to a new life. a Yet some teach that the new life 
may come without the burial and the resurrection, and 
others have their converts walking in the new life 
first, and then bury the living instead of the dead. 

There are three ordinances or monumental institu- 
tions which to-day are proof of the great facts — the 
death, the burial, and resurrection of Christ, which 
facts Paul declares to be " the gospel." b First, the 
Lord's Day, which is now kept, and has been from 
the first, in memory of the resurrection of Christ. 
Second, the Lord's Supper, which is observed in 
memory of the fact of His death. Third, baptism, 
which represents or typifies both His burial and His 
resurrection. 

These important memorial ordinances have not 
been properly emphasized as an argument in proof 
of the facts which they represent. They are living 
links in a chain that reaches back to the cross and the 
tomb of Joseph of Arimathea. The ordinances of 
the church were used in the days of the apostles as 
proof of these facts. Paul, in writing to the Gala- 
tians, says : " O, foolish Galatians, who did bewitch 
you before whose eyes Jesus Christ was openly set 
forth crucified? " c How could Christ be set forth 
crucified among the Galatians in Asia Minor unless 
the fact was shown by partaking of the emblems of 
His broken body and shed blood? This accords with 

a Rom. vi. 3— II; Col. ii. 12, 13; 1 Peter iii. 21. 
b 1 Cor. xv. 1—4. cGal. iii. I. 



CHURCH ORDINANCES 339 

his statement to the Corinthians when he says, " As 
oft as ye eat this bread and drink this cup ye do show 
the Lord's death till he come." a So that when the 
followers of Christ partake of the Lord's Supper 
they show the fact of His death. When the first day 
of the week is observed in memory of the resurrection 
it shows also this great fact. When persons are im- 
mersed they show forth both facts — the burial and 
resurrection of Christ. b Divine wisdom has estab- 
lished them all, and they will go on together testify- 
ing to the great work of redemption, and the great 
facts of the gospel until time shall end. 

a 1 Cor. xi. 26. bRom. vi. 3-5. 



CHAPTER XXXIV 

THE CHURCH COMPLETE 

Was Infant Baptism Taught ? The Church Congregational. Co- 
operation and Extension. Its History Complete in the Scrip- 
tures. Duties of Church Members. 

We here observe that infant baptism was not 
taught or practised by the Church of Christ. Jere- 
miah says, speaking of the new covenant: " Behold, 
the days come, saith the Lord, that I will make a 
new covenant with the house of Israel, and with the 
house of Judah. Not according to the covenant that 
I made with their fathers in the day that I took them 
by the hand to bring them out of the land of Egypt; 
which my covenant they brake, although I was a 
husband unto them, saith the Lord: But this shall be 
the covenant that I will make with the house of Israel : 
After those days, saith the Lord, I will put my law in 
their inward parts, and write it in their hearts; and I 
will be their God and they shall be my people. And 
they shall teach no more every man his neighbor, and 
every man his brother, saying, Know the Lord: for 
they shall all know me, from the least of them unto 
the greatest of them, saith the Lord." a 

The writer of the Epistle to the Hebrews quotes the 
a Jer. xxxi. 31-34. 

340 



THE CHURCH COMPLETE 341 

above and identifies it as the gospel covenant, and 
declares that it has taken the place of the old. a One 
of the distinguishing features of the new is declared 
to be that those in the new covenant shall not teach 
"every man his neighbor, and every man his brother, 
saying, Know the Lord, for all shall know me from 
the least to the greatest." In this regard it was not 
according to the old covenant. In the old covenant 
persons were members by reason of birth — they were 
born into that relation and, hence, when arriving at 
the age of understanding they had to be taught to 
"know the Lord." But in the gospel covenant per- 
sons become members by faith in Christ. They are 
taught to "know the Lord " before they become mem- 
bers, and hence it is not necessary that they be taught 
again to "know the Lord." The old was a fleshly 
covenant, its membership resting on a fleshly basis; 
the new is a spiritual kingdom whose membership 
rests on a spiritual basis. Membership in the old 
rested on the fatherhood of Abraham, in the new it 
rests on the fatherhood of God by adoption through 
Christ. 

During the thirty years' history of the apostles, as 
given in the Acts, we read of men and women "hear- 
ing, believing, and being baptized." In no case any- 
where do we read of the baptism of any but believers. 
It is said that the jailer "was baptized, he and all his 
straightway." We also read that "he believed in 
God with all his house." All his house therefore be- 
lieved with him and then were baptized. 

a Heb. viii. 6-13. 



342 THE CHURCH OF CHRIST 

To insist on the necessity of baptizing persons who 
have no sin and do not or can not believe, is to attach 
an efficacy to this ordinance which is unknown to the 
teachings of Jesus and His apostles. It is to rob it of 
all its meaning — the expression of one's faith in the 
burial and the resurrection of Christ. It is clearly 
taught that baptism is the consummating act in the 
pardon of sin. Infants have no sin, for "sin is the 
transgression of the law." " Where no law is, there is 
no transgression." There is no law given to infants, 
and could be none, and no obedience is required of 
them. Their innocence and purity is pronounced by 
Christ, for He says: "Of such is the kingdom of 
heaven." a And, "except ye turn and become as lit- 
tle children ye shall not enter into the kingdom of 
heaven." b 

The Church of Christ, as divinely established, was 
congregational. There was no higher organization, 
no synod, assembly, or ecclesiastical body placed over 
it or given legislative authority for it, for Christ is the 
"head of the church." Individual Christians are 
made "kings and priests unto God." d They are 
called "a holy priesthood," e "a royal priesthood." f 
Being sovereign they have an absolute right, under 
Christ, to select their own servants or officers. Until 
Christians realize this vital fact, many will be in 
servile religious bondage. 

There are, however, many reasons why there should 
be cooperation and union among the various congre- 

a Matt. xix. 14. b Matt, xviii. 3. c Eph. v. 23. 

d Rev. i. 6. e 1 Pet. ii. 5. f 1 Pet. ii. 9. 



THE CHURCH COMPLETE 343 

gations, not to legislate for the Church of Christ, 
which is prohibited, but to promote its welfare, and 
by united effort to spread the gospel abroad and build 
up the Kingdom of God on earth. By the classifica- 
tion mentioned in the Scriptures it is evident that the 
churches were divided into districts as "The churches 
of Galatia," a "The churches of Asia," b and 
"The churches of Judea." c We are informed that 
"The churches of Macedonia " d and "Achaia" e 
joined together "in the ministering to the saints," f 
and there was a "brother whose praise in the gos- 
pel is spread through all the churches . . . and 
who was also appointed by the churches to travel" s 
with Paul and Titus; and of them it was said, "They 
are messengers of the churches." h This shows co- 
operation of the churches in the fellowship of giving 
and ministration. 

The Church of Christ was so ordained and estab- 
lished, and its simple form of government was such 
that it could be planted in every nation and grow 
under any form of government. Hence the general 
form of cooperation among the various churches or 
congregations, for its spread seemed wisely to have 
been left to the good judgment of Christians under 
their various circumstances and surroundings in dif- 
ferent nations and among divers peoples. 

The Church of Christ being a historical institu- 
tion, all things pertaining to it must be determined 

*'l Cor. xvi. 1. b 1 Cor. xvi. 19. ° Gal. i. 22. 

4 2 Cor. viii. 1. e 2 Cor. ix. 2. f 2 Cor. viii. 4. 

s 2 Cor. viii. 18, 19. h 2 Cor, viii. 23. 
18 



344 THE CHURCH OF CHRIST 

in the light of history. Its Author, its foundation, its 
terms of membership, its organization, its officers, 
its ordinances, the duty of its members, its discipline 
and its rewards can only be determined by history. 
This history is given in the Christian Scriptures. 
What does inspired history show it to be? This we 
apprehend to be the true ground of discussion or in- 
vestigation. The past discussion has been largely on 
various phases of theology rather than the church 
as a whole. It is admitted that Christ established 
a church, and that he established only one church. 
What this church is can not be settled by discussion 
of the merits of any ism or schism, nor the intricate 
phases of divine truth. There have been reformers 
of churches and numerous reformers of reformed 
churches, but none have ever attempted to reform 
Christ's Church. Reforms of reforms can not take 
the place of the Church of Christ which needs no 
reform. As all terrestrial creation terminates in man, 
so all God's revelation terminates in the Church of 
Christ. It is the end. In the Church of Christ is 
concentrated the whole of Christian truth. It em- 
braces the divine truth in concrete form. Being a di- 
vine institution all but divine authority of necessity is 
excluded. Jesus The Christ is " The Way, the Truth, 
the Life," so that no person before His time, since 
His time, or in all coming time, could or can by divine 
authority establish a church. This being true, believ- 
ers in Christ should meet the last — the final analysis 
of the subject and determine by inspired history the 
truth concerning its establishment, and restore it again 



THE CHURCH COMPLETE 345 

in its beauty and simplicity as it came from the hand 
of God through His Son. " Christ loved the church 
and gave himself for it." a 

The Church of Christ was complete, and so passed 
into history with the close of the New Testament. 
So far as revealed to us there has been no change 
made since, by any authority in heaven or upon the 
earth. Why can not the Church of Christ be rees- 
tablished everywhere now as it was then, in all its 
divine beauty and simplicity? Can not Christians 
build now on the same foundation, having the same 
Lord, the same name, the same officers, chosen in the 
same way, observing the same ordinances in the same 
way, telling the penitent believers to do the same 
things in order to become members, requiring the 
church members to live now as they lived then? If 
this be not the Church of Christ where can it be 
found? It is vain to search outside of inspired his- 
tory to find the true church of the true Redeemer. 

Duty of Christians 

If the reader is not familiar with the following 
passages, it is important that they be read, as they 
are most expressive, both of duty and destiny. 

As to the duty of church members we refer the 
reader to Christ's sermon on the Mount, b where 
principles are taught that were to predominate in 
His church or kingdom when established. 

Also in regard to humility and forgiveness. " Con- 
aEph. v. 25-27. b Matt, v., vi., vii. c Matt, xviii. passim. 



34^ THE CHURCH OF CHRIST 

tinuing steadfast." a See Peter as to Christian vir- 
tues. 13 Paul in regard to " charity or love." c Also, 
in regard to the " Fruit of the Spirit." d As to 
Christian equality and faithfulness. 6 Giving or lib- 
erality.* Duty. g And^the " High calling." h In the 
closing chapter of Revelation it is said, " Blessed are 
they that do his commandments, that they may have 
right to the tree of life, and may enter in through 
the gates into the city." * 

* Acts ii. 42. b 2 Pet. i. passim. c 1 Cor. xiii. passim. 

d Gal. v. 22, 23; Rom. viii. passim. 

e Gal. iii. 28; Rom. xii. ; Eph. iv. 

f 1 Cor. xvi. 1,2; 2 Cor. vii., viii. 

g Jas. i. 27; Col. iv. 2, 3; 1 Tim. ii. I, 8. 
& Phil. iii., iv. passim. * Rev. xxii. 14. 



CHAPTER XXXV 

THE APOSTASY. 

The Corrupt Church. The Man of Sin. The Influence of Prot- 
estantism. The Fall of Babylon. False Pretenders. 

First, The Man of Sin and His Influence. 

Having described the New-Testament church from 
the sacred records, and desiring to aid in restoring 
it in its simplicity and purity, it is important to note 
the rise and progress of the corrupt church which 
was predicted by the apostles. In order to now con- 
vince the world of the true church we deem it essential 
to briefly consider the apostate church — an ecclesias- 
tical and political despotism, which swayed scepter 
over so many nations of the world for a thousand 
years, and which instituted persecution, martyrdom, 
and the horrors of the Inquisition. If such appalling 
degradation and misery was the natural outgrowth of 
Christ's teaching and example, those who desire the 
good of mankind would be inclined to reject it. But 
we shall find that such condition was to obtain for a 
time, and the power causing it was to be suddenly 
overthrown, when the true light would shine again and 
the reign of the Messiah would become universal, and 
His pure religion would extend over all the world. 
This "abomination of desolation'' can not, therefore, 
be charged to the teachings of the sinless One. While 

347 



348 THE CHURCH OF CHRIST 

we may not understand why such a condition was to 
obtain, as God's ways are not our ways, we are led to 
accept His religion because history also shows that 
the true followers of Christ have led in all that is good 
and pure in government and in society. 

The Thessalonians were troubled in regard to the 
second coming of Christ. Paul writes to them that, 
" It will not be except the falling away come first, and 
the man of sin be revealed, the son of perdition; he 
that opposeth and exalteth himself above all that is 
called God, or that is worshiped; so that he sitteth 
in the temple of God, setting himself forth as God. 
Remember ye not, that, when I was with you, I told 
you these things ? And now ye know that which re- 
strained! to the end that he may be revealed in his own 
season. For the mystery of iniquity doth already 
work; only there is one that restraineth now until he 
be taken out of the way. And then shall be revealed 
the lawless one whom the Lord Jesus shall slay with 
the breath of his mouth and shall destroy with the 
brightness of his coming. Even he whose coming is 
after the working of Satan with all power and signs 
and lying wonders, and with all deceiveableness of 
unrighteousness in them that perish." a 

We quote from "The Pulpit Commentary ,, : "The 
prediction of St. Paul concerning the Man of Sin made 
a deep impression upon the early Fathers, and the 
references to it in their writings are numerous. There 
is also a comparative unanimity in their sentiments. 
In general, they considered that the fulfilment of the 

a 2 Thess. ii. 3-10. 



THE APOSTASY 349 

prediction was future; that the Man of Sin was Anti- 
christ, and an individual; and that the restraining 
influence was the Roman Empire. . . . 

"The Reformers in general adopted this opinion. 
Such were the views of Luther, Calvin, Zwinglius, 
Melancthon, Beza, and Bucer; and, among English 
Reformers, Cranmer, Ridley, Latimer, Hooper, and 
Jewell. According to them, the apostacy is the fall- 
ing away from evangelical doctrine to the traditions of 
men and the corruptions of popery; the Man of Sin, 
or Antichrist, is not, as the Fathers conceived, an 
individual, but the succession of popes; and the re- 
straining power is the Roman Empire, out of whose 
ruins the papacy arose. The Lutheran Church in- 
serted this opinion as an article in their creed (Article 
Smalc, ii. 4). In the dedication of the translators of 
the authorized version of King James, it is assumed 
that the pope is the Man of Sin; and that monarch is 
complimented for writing in the defense of the truth, 
which gave 'such a blow unto that Man of Sin as will 
not be healed.' And the assertion that the pope is 
Antichrist and the Man of Sin, forms one of the articles 
of the Westminster Confession: 'There is no other 
head of the Church but the Lord Jesus Christ; nor 
can the Pope of Rome in any sense be head thereof, 
but is that Antichrist, that Man of Sin and son of per- 
dition, that exalteth himself in the Church against 
Christ and all that is called God' (ch. xxv. 6). . . . 
Besides the early Reformers, this opinion is advocated 
by Hooker, Hurd, Newton, Turretin, Benson, Ben- 
gel, Doddridge, Macknight, Michaelis, Elliott, and 



350 THE CHURCH OF CHRIST 

Bishop Wordsworth. ... In the view of those who 
regard the pope as the Man of Sin, this prediction was 
fully verified. No sooner was the restrainer removed 
than the Man of Sin was revealed. As long as the 
Roman emperor continued heathen and resident at 
Rome, no ecclesiastical power was permitted to exalt 
itself. . . . 

"Are the characteristics of the Man of Sin found in 
popery ? Those who belong to this class of interpre- 
ters assert that the resemblance is striking and obvi- 
ous. An apostasy is predicted, and there is in Ro- 
manism a falling away from the pure gospel to the 
traditions of men; the doctrines of purgatory, trans- 
substantiation, the sacrifice of the Mass, the adora- 
tion of the Virgin and the Saints, are adduced as ex- 
amples. The Man of Sin is represented as opposing 
and exalting himself against all that is called God or 
is an object of worship; and this is considered as re- 
ceiving its fulfilment in the pope exalting himself 
above all human and divine authority, claiming the 
title 'king of kings and lord of lords/ applying to him- 
self the words of the psalmist, 'All kings shall bow 
down before thee/ styling himself universal bishop, 
and asserting his power to dispose of the kingdoms of 
the earth. The Man of Sin is said to seat himself in 
the temple of God, showing himself as God. The 
temple of God is here understood to be the Christian 
Church, and the pope places himself in it as its su- 
preme head, the vicar of Jesus Christ. He shows 
himself as God by claiming divine attributes, as 
holiness and infallibility; assuming divine preroga- 



THE APOSTASY 351 

tives, as the power or pardoning sins and the opening 
and shutting of the kingdom of heaven; and using 
such divine titles as 'Our Lord God the Pope/ 'An- 
other God on earth/ Every pope on his election is 
placed on the high altar at St. Peter's, and receives the 
adoration of the cardinals. The coming of the Man 
of Sin is after the working of Satan, with all power, 
and signs, and wonders of falsehood. And this is con- 
sidered as receiving its fulfilment in the false miracles 
of popery; in the impositions of indulgences and 
purgatory; in the wonders done by sacred images 
moving, speaking, bleeding; in the prodigies effected 
by sacred relics; in the supernatural visitations of the 
Virgin, and in the pretended power of working mira- 
cles which the church of Rome still claims. . . . And, 
besides, in the other passage where Paul predicts the 
falling away of the latter times, the marks which 
he gives find their counterpart in the corruption of 
popery: 'Giving heed to seducing spirits, and doc- 
trines of devils; speaking lies in hypocrisy; having 
their conscience seared with a hot iron; forbidding to 
marry, and commanding to abstain from meats" (1 
Tim. iv. 1-3). Paul represents the system as work- 
ing even in his days : ' For the mystery of lawlessness 
is already working' (ch. ii. 7)." 

So that, as Bishop Newton observes, "the founda- 
tions of popery were laid, indeed, in the apostles' 
days, but the superstructure was raised by degrees, 
and several ages passed before the building was com- 
pleted, and the Man of Sin was revealed in full per- 
fection." 



352 THE CHURCH OF CHRIST 

"Of course, according to this view of the subject, 
the complete fulfilment of the prophecy is still future. 
The Destruction of the Man of Sin — that is, Roman- 
ism — is also predicted: 'Whom the Lord Jesus will 
slay with the breath of his mouth, and annihilate by 
the appearance of his coming ' (ch. ii. 8). . . . Upon 
the whole, on an impartial review of the subject, we 
can not avoid the impression that the points of re- 
semblance between the prophecy and Romanism are 
numerous, varied, and striking. Our forefathers had 
no doubt as to the application of the prediction, and 
perhaps they were nearer the truth than we in modern 
times, who hesitate. Such an opinion may be con- 
sidered as uncharitable and unjust, and is certainly 
not in accordance with the more liberal spirit of our 
age, where popery is viewed as it presently exists, 
divested of its power to persecute, and as seen in the 
culture, refinement, and piety of many of its adher- 
ents. But when we reflect upon the abominable 
persecutions of the Inquisition, the monstrous wicked- 
ness of the popes prior to the Reformation, the atroci- 
ties perpetrated in the name of religion, the crimes 
committed by the priests, and the general corruption 
of the whole system; and when we think that it is only 
the restraining influence of Protestantism which pre- 
vents a repetition of such actions, we may see reason, 
if not to affirm positively, yet to suspect that such an 
opinion may be founded on truth, and, if so, be neither 
uncharitable nor unjust." a - 

a Pulpit Commentary on 2d Thessalonians, pages 52, 54, 57, 59, 
60. 



THE APOSTASY 353 

It will be observed that the above quotation shows 
that it is only the restraining influence of Protestantism 
that prevents the repetition of these crimes. This is 
only in Protestant nations, but what is the history of 
popery in papal countries, such as Spain and Spanish 
America and the islands in which she has held sway? 
What are the results of her teaching in these coun- 
tries? What is the condition of the people? 

Some say these crimes should be charged to the 
spirit or darkness of the age. But Roman despotism 
made the age dark or barbarous. The darkness be- 
longs to popery and not the age, not only in the Old 
World but in the New. The Catholic Church has 
never encouraged Bible study among the people and 
demands that its interpretation be accepted. Where 
there is light it is the result of Protestant teaching and 
toleration, and, if Catholics have advanced it is due 
to the light of Protestantism. The Jews were not as 
corrupt at the time when Christ denounced them as 
hypocrites, whited sepulchres, saying, " Ye compass 
sea and land to make one proselyte, and when he is 
become so you make him twofold more the child of 
hell than yourselves. " a Is not this literally true of 
the converts of Rome in the New World and in the 
islands of the sea ? D. L. Leonard says : b 

" Under the phrase Spanish America, is included 
the entire region lying between the southern boundary 
of the United States and Cape Horn. The area under 
view equals in size the vast Russian possessions in 
both Europe and Asia, or Europe twice over with 

a Matt, xxiii. 15. b " A Hundred Years of Missions. " 



354 THE CHURCH OF CHRIST 

three German empires in addition, and contains a 
population of 47,500,000. . . . 

"Spanish America was the first section of the New 
World to be discovered and overrun by the greedy 
gold-hunters from the Iberian Peninsula. In the 
story which sets forth their doings the truth is far 
stranger than fiction. In an incredibly short space of 
time, by an unparalleled series of tours of exploration 
and feats of arms, the whole coast region, both on the 
east and west, was visited by a mere handful of daring 
spirits and fell a prey to ' civilization.' . . . 

"Finally, from the beginning, the entire region 
under view has been under the same ecclesiastical 
domination, and the same religious training has been 
bestowed. In the palmy days of the Great Discovery 
the privileged pope had the whole world at his dis- 
posal, and graciously bestowed the New World upon 
his most loyal servitors, Spain and Portugal, to wit, 
and a horde of priests and friars sped across the At- 
lantic to rescue the souls of the pagans. And ever 
since, in realms spiritual, the papal church has all 
things to its liking, has not failed to rule with a high 
hand, and the fruits often generations of the Roman 
regime appear in forms most characteristic, if also 
lamentable and heart-sickening. The outcome is 
even worse than that to be found in Southern Europe. 
The civilization is of a low grade, while the masses are 
left to grovel in dense ignorance and gross supersti- 
tion. Too often the priesthood is scarcely above the 
people for intelligence and is grossly immoral, while 
the religious teaching and practise are a curious com- 



THE APOSTASY 



355 



pound of Christianity and heathenism, and the ele- 
ments of the latter preponderating. . . . 

"Almost anywhere between New Mexico and 
Southern Patagonia, to introduce the Bible, or any 
form of teaching other than that of the Catholic type, 
is to face fierce denunciation and mob violence, if not 
also death. The roll of Protestant martyrs in Span- 
ish America contains already names not a few and 
is a lengthening one. For practically everywhere a 
bigoted priesthood is supreme in the hopes and fears 
of the sorely benighted millions. And it is mainly 
on account of this universal and abject bondage to 
Rome that missions in these parts are of such recent 
origin, have as yet scarcely emerged from the estate of 
feeble infancy, and so South America, with strict pro- 
priety, can be termed ' the Neglected Continent.' " a 

Second, Mystery, Babylon the Great. 

The prophecy of John, the Revelator, in regard to 
Babylon the Great, the mother of harlots, has been 
considered by most reformers and commentators as 
referring to papal Rome. We quote a brief portion 
from Revelation: "And he carried me away in the 
Spirit into a wilderness : and I saw a woman sitting up- 
on a scarlet-colored beast, full of names of blasphemy, 
having seven heads and ten horns. And the woman 
was arrayed in purple and scarlet, and decked with 
gold and precious stone and pearls, having in her 
hand a golden cup full of abominations, even the un- 
clean things of her fornication, and upon her forehead 

a A Hundred Years of Missions, by D. L. Leonard, pages 
365-369- 



35 6 THE CHURCH OF CHRIST 

a name written, Mystery, Babylon the Great, 
the Mother of the Harlots and of the Abomi- 
nations of the Earth. And I saw the woman 
drunken with the blood of the saints, and with the 
blood of the martyrs of Jesus. And when I saw her, 
I wondered with a great wonder. And the angel said 
unto me, Wherefore didst thou wonder ? I will tell 
thee the mystery of the woman, and of the beast that 
carrieth her, which hath the seven heads and the ten 
horns." a 

Upon this we give the description found in "The 
Pulpit Commentary on Revelation," as follows: 

" But that papal Rome is one form of this mystic 
Babylon we can entertain no doubt whatever. The 
student of history can follow out at leisure thirteen or 
fourteen lines of inquiry, on which we can but give a 
few illustrative remarks. I. The woman was seated 
on the beast, as if supported by it (ver. 3). Rome has 
relied on the worldly power to put her decrees into 
execution by brute force; both in using temporal 
powers, and in herself claiming temporal power as 
well as spiritual. 2. She yet rides the beast as if to 
govern it (ver. 3). We know but too well how Rome 
has aimed at, and does still aim at, controlling the 
power on which she relies; claiming even to regulate 
allegiance to earthly princes. 3. She is seated on 
many waters (ver. 1). In every quarter of the world 
her emissaries are sent. And in many a land where 
the pure gospel of Christ has been preached, she sends 
her emissaries to undo the holy work by sowing tares 
a Rev. xvii. 3-7. 



THE APOSTASY 357 

among the wheat. 4. She rules over the kings of the 
earth (ver. 18). Kings are but the 'sons of the 
church/ to do the bidding of their 'holy' ( ?) mother; 
otherwise she may absolve subjects from allegiance to 
their sovereign. 5. She holds out a golden cup full 
of abominations (ver. 4). Papal Rome makes large 
offers of indulgences and absolutions, and positively 
lures men into sin. 6. The merchants grow rich by 
her (ch. xviii. 3). Many are enriched by the ungodly 
traffic to which she consents, in making her house of 
prayer a den of thieves; for her indulgences and abso- 
lutions will cover any kind and degree of sin, whether 
in the getting of wealth or otherwise. 7. She is pre- 
sumptuous in her self-security (ch. xviii. 7). Papal 
Rome acknowledges no other church, and looks for 
the time when all will be absorbed in her, while she 
is to be 'a lady for ever/ 8. She is adorned with 
pompous array — in gold (ver. 4), purple, scarlet, and 
precious stones. Any one who has watched the work- 
ing of papal Rome at Rome will need no words to con- 
vince him of her gorgeous display and dazzling sheen. 
9. She is drunk with the blood of the holy (ver. 6). 
What tales does history unfold. A hundred and fifty 
thousand persons perished under the Inquisition in 
thirty years; and from the beginning of the Order of 
Jesuits, in 1540, it is supposed that nine hundred 
thousand persons perished through papal cruelty. 
While, although it is impossible to estimate the exact 
number, yet it is supposed that during the papal per- 
secutions of the Waldenses, Albigenses, Bohemian 
Brethren, Wickliffites, and other Protestants, those 



358 THE CHURCH OF CHRIST 

who perished are counted by the million. The same 
spirit exists still. In Ireland the priests keep the peo- 
ple in terror, and if Rome does not persecute us, it 
is because she dare not. 10. She is the mother of 
abominations (ver. 5). Students of history and tour- 
ists in papal districts know that this is literally true. 
Indulgences for an indefinite number of years may be 
purchased with money. No viler-looking set of faces 
could ever be beheld than the present writer has seen 
surrounding the confessional-boxes in St. Peter's at 
Rome. 11. The beast she rides is full of names of 
blasphemy (ver. 3). The proclamation of infallibility 
is the one fulfilment of this that surpasses all others. 
12. The inhabitants of the earth are led by her into 
sin (ch. xviii. 3). The papal church notoriously leads 
people into the sin of idolatry. The worship of Rome 
is largely the adoration of a great goddess. Papists 
pronounce accursed those who do not ' honor, wor- 
ship, and adore the adorable images/ 13. The sev- 
eral kings or kingdoms into which the civil power of 
the beast is to be divided shall 'hate the whore, and 
make her desolate/ etc. (ver. 16). How true. If 
there is an object of imperial hatred, it is papal Rome, 
which is hated most of all. She is regarded as the 
disturber of States everywhere. 14. Yet within this 
great Babylon there will be to the last some saints of 
God who will be called on to come out of her (ch. xviii. 
4). Even so. Fearfully apostate and adulterous as 
is papal Rome, there are in her pale many holy ones 
who are profoundly ignorant of the abominations 
done by her in religion's name. The Lord will know 



THE APOSTASY 359 

His own in the day when He maketh up His jewels. 
But this great Babylon of harlotry, pomp, pride, and 
all abominations, is doomed to fall terribly, suddenly, 
completely, and forever. Earnestly do we press on 
the student carefully to follow up each of these four- 
teen lines on which history will be found to confirm 
the prophecy here couched in symbolic form. The 
identification is such that not one point seems lack- 
ing. . . . 'The ten horns . . . shall hate the harlot/ 
etc. How truly is this being fulfilled. Not one of the 
European powers that has not in some period or other 
been relied upon by Rome. And now there is not one 
of the main kingdoms of the world that is not 'hating' 
her. They are working in their own defense against 
papal intrigue. (See Mr. Gladstone's striking pam- 
phlets on the Vatican.) .... She trifled with and even 
trampled on the temporal powers in time past, and 
now of her temporal power she herself is shorn. . . . 
The time will come when no priests shall minister at 
her altars. The walls of her mighty temples will be 
shattered, and the shrieks of many an unclean bird 
shall reverberate from column to column of her di- 
lapidated pile. 

"Thus terribly shall Babel fall, 
Thus — and no more be found at all." 

"Note i. — The amazing extent of the dominion of 
papal Rome may well fill us with wonder. It is terri- 
ble indeed to see this harlot committing fornification 
with the kings of the earth, seated upon many waters, 
intoxicating the nations with her greatness, and carry- 



360 THE CHURCH OF CHRIST 

ing her corruptions and abominations to the ends of 
the earth. But all is forewritten, that we might not be 
alarmed, however we may be distressed. Therefore: 
2. We ought not to be dismayed, as if some calamity 
had unawares befallen the world. It has not come 
otherwise than was foretold to the apostle in Patmos. ,, a 
Finally, in regard to this corrupt church, we would 
remark that modern evolution of society began with 
the Lutheran reformation, when the Bible was restored 
to man, giving the Beatitudes of Christ, the golden 
rule, and man's duty and destiny. It was learned that 
each member of Christ's Church was a king and 
priest unto God, and could approach Him through 
Christ and be heard without the intervention of pope 
or priest. All who thus believe were and are freed 
both from political and religious despotism, for " If 
God be for us who can be against us? " b The man 
who believes God and one are a majority can not 
be enslaved. " Ye shall know the truth, and the truth 
shall make you free. ... If therefore the Son make 
you free, ye shall be free indeed." c The march, 
therefore, of the world will be onward and upward 
until the pope and his power, the priest and his im- 
position are gone — until the Man of Sin is destroyed 
and Babylon the Great has fallen. 

False Christs, False Prophets, and False Teachers 

It is important in considering the Church of Christ 
to call attention to another class of scriptures refer- 
ring to false Christs, false prophets, and false teach- 
ers, which were predicted. We quote : 

a The Pulpit Commentary on Revelation, pages 420—423. 
b Rom. viii. 31. c John viii. 32, 36. 



THE APOSTASY 361 

"If any man shall say unto you, Lo, here is Christ; 
or, Lo, there; believe him not: for there shall arise 
false Christs and false prophets, and shall show signs 
and wonders, that they may lead astray if possible the 
elect." a Beware of false prophets, who come to you 
in sheep's clothing, but inwardly are ravening 
wolves." b 

"But there arose false prophets also among the 
people, as among you also there shall be false teach- 
ers, who shall privily bring in destructive heresies, 
denying even the Master that bought them, bringing 
upon themselves swift destruction." "Because 
many false prophets are gone out into the world." d 
"But the Spirit saith expressly, that in later times 
some shall fall away from the faith, giving heed to 
seducing spirits and doctrines of demons . . . for- 
bidding to marry, and commanding to abstain from 
meats." e " For the time will come when they will 
not endure the sound doctrine; but, having itching 
ears, will heap to themselves teachers after their 
own lusts; and will turn away their ears from the 
truth, and turn aside unto fables." f 

Upon these scriptures we remark that all prophe- 
cies of a coming Messiah were fulfilled in Christ. 
He was the end. No other Savior was predicted and 
there was no promise of any one to follow him. The 
religion of Jesus was complete in itself, and was estab- 
lished once and for all time. Jesus reigns over all the 
earth as truly as any monarch reigns over his domin- 

a Markxiii. 2t, zz. b Matt. vii. 15. c 2 Pet. 11. I. 

d 1 John iv. i. e 1 Tim. iv. I. f 2 Tim. iv. 3, 4. 



362 THE CHURCH OF CHRIST 

ions. He has no rival and no successor. There is 
no second Jesus. His constitution and laws are per- 
fect and are binding upon all His subjects and in all 
time. " Lo, I am with you always, even unto the 
end of the world." a 

No false prophet, no pretender, has ever conferred 
such honor, dignity, title, and sovereignty upon his 
followers as are conferred upon the disciples of 
Christ. None has ever pretended to promise greater 
rewards. They have not set such an example, taught 
such precepts. None ever died and rose again for the 
redemption of man. They have not demonstrated 
their power over death as He did. We search in 
vain the history of all recorded time, whether on 
rocks or rolls, on monuments or tombs, to find one 
who broke the bars of death save Jesus. He alone 
triumphed over the grave and said: " I am the resur- 
rection and the life." b What have the long lists of 
false Christs and false prophets from the days of 
revelation to Mohammed and down to Smith and 
Young done compared with what Jesus did? All 
that is good in the teachings of these and other pre- 
tenders has been borrowed or taken from the law 
which He took " out of the way," from prophecy 
which was fulfilled in Him or from His own life and 
teaching. The scriptures we have quoted give ample 
warning. Beware of them, " Believe them not." 

The bases of all false religions are largely sensual. 
Their founders set no such example, taught no such 
precepts, promised no such rewards as Jesus. His 
a Matt, xxviii. 20. bjohn xi. 24. 



THE APOSTASY 3^3 

teaching and His life, His example and His death, 
have no parallel in human history and can have none. 
As to the rewards and the final home of His subjects 
or followers human language was exhausted by John 
on Patmos in describing their capital city, whose walls 
are jasper, whose gates are pearls, and whose streets 
are gold. There was nothing left to describe the 
buildings and palaces within, their furnishings, their 
drapery, or their scenic grandeur. As Paul knew a 
man, caught up to the third heaven who heard words 
which could not be expressed in human language, so 
John could not describe the mansions which Christ 
has gone to prepare for those who love Him where 
the redeemed will congregate and sing the song which 
angels can not sing, " Thou hast redeemed us," and 
listen to the heavenly eloquence of those elder Sons of 
God who shouted for joy at the creation of the human 
race, where unshackled by death and unhampered 
by sin, growing in knowledge, increasing in wisdom, 
traversing the universe, surveying the past creations 
of God, and witnessing the new, they shall run for- 
ever the high race of immortality. 



CHAPTER XXXVI 



CHRISTIAN UNITY 



The Savior's Prayer for Union. The Union of Believers both 
Practical and Desirable. The Evil Tendency of Division. 
The Oneness of Believers. 

Having given consideration to the evidence of par- 
don and to the organization of the Church of Christ, 
we now state that Christians were a united people un- 
der the guidance of the Holy Spirit. And it is plainly 
evident, from the prayer of Christ, that they should be 
united now, as they were in the days of the apostles, 
to convince and convert the world. We read, "Nei- 
ther pray I for these alone, but for them also who shall 
believe on me through their word; that they all may 
be one, as thou, Father, art in me, and I in thee, that 
they also may be one in us : that the world may believe 
that thou hast sent me." a 

While Protestant nations owe their advancement 
to the protest made against Roman Catholic dom- 
ination, and Protestant Christians are the foremost 
leaders in civilization and religion, their work, how- 
ever, is crippled, retarded, and cannot be finally suc- 
cessful until the churches are united, or the Church of 
Christ in its purity and simplicity is restored. It will 

a John xvii. 20, 21. 
364 



CHRISTIAN UNITY 365 

be shown, from facts and figures, that Protestant 
churches, in their divided form, can not make the 
masses Christian even in Protestant lands, much less 
convert the world while they are divided into a multi- 
tude of sects and parties. a Union, then, is absolutely- 
essential to convert the people in Protestant lands and 
Christianize the pagan nations. 

That all the believers in Christ should be united so 
as to constitute but one body, one communion, one 
church, is a proposition clearly set forth and strongly 
inculcated in the Christian Scriptures. 

The language of the Savior which we have quoted, 
exhibits very plainly His divine will on this subject. 
The apostles frequently enjoined it, and condemned 
all divisions in the strongest terms, and those who 
assert that there are so many different denominations 
of Christians that every person can be suited, take a 
stand in direct opposition to the prayer of the Savior, 
and rejoice in that which the apostles reprove* 

This prayer of the Savior was uttered under the 
most solemn circumstances just before His betrayal. 
He had for some three years been developing the prin- 
ciples of His government, preparatory to a permanent 
establishment of a remedial system adapted to the 
nature of man, in all his varied circumstances and 
necessities, one which, in its perfect organization and 
infinite motives, could yield more happiness than all 
systems of religion or moral philosophy ever pre- 
sented to the consideration of man. He had, by the 
wisdom of His teaching, the benevolence of His ex- 
ample, in connection with the power of God which He 

•Seepages 329, 330. 



366 THE CHURCH OF CHRIST 

displayed in the miracles He performed, such as the 
expulsion of demons, the restoration of sight to the 
blind, and the resurrection of the dead, fully estab- 
lished all His claims to divine power and authority. 

He selected twelve apostles whom He made the 
subjects of His special instruction, and to whose care 
He was soon to entrust the affairs of His kingdom, 
when the great work of redemption had been accom- 
plished by His death, burial, resurrection, and as- 
cension into heaven. After praying for Himself He 
next prayed that the apostles might be sanctified 
through the truth, and then for all those who should 
believe on Him through their word that "they may 
all be one, that the world may believe that thou hast 
sent me." 

The union of all those who thus believe is not only 
practical, but it is an object greatly to be desired and 
essential, or the Savior would not have prayed for it. 
Those who argue for divisions among the people of 
God are inconsistent, for two reasons: they oppose 
union and preach against it and at the same time pray 
for it. They pray that the watchman on the walls of 
Zion may see eye to eye, that all may speak the same 
things, be of one heart and one soul, "endeavoring to 
keep the unity of the spirit in the bond of peace." 

Second, some argue against the union of all be- 
lievers in one body or church, and in support of dif- 
ferent sects and parties in Christendom, and at the 
same time they preach in favor of all uniting with the 
particular sect to which they belong, which is, in 
effect, preaching against union. They will contend 



CHRISTIAN UNITY 367 

that the different sects are necessary to keep the 
church pure, by watching over each other, and especi- 
ally are necessary for the accommodation of unbe- 
lievers who, if they cannot conscientiously subscribe 
to the peculiar doctrine of one particular church, can 
have the privilege of choosing from a variety of sects 
such an one as will suit their particular fancy. Such 
persons on other occasions will argue in favor of their 
own particular creed, and will try to make others be- 
lieve as they do, which is virtually striving to do away 
with the very means which, according to this view, God 
in His wisdom designs to purify the church and save 
sinners. If these parties are designed to benefit the 
children of men, why should each one strive to have 
all persons believe as they do ? If they are beneficial 
it is indeed strange that the Savior in His prayer 
should entirely overlook the importance and necessity 
of divisions among His people, and in misconception 
of the real interest of His kingdom pray for all be- 
lievers to be one, even as He and His Father are one. 
And that on another occasion he should say, " Blessed 
are the peacemakers, for they shall be called the 
children of God." 

Union among all true believers is both desirable 
and attainable. It is desirable because "in union 
there is strength." This is clearly shown from all the 
laws of nature, the history of nations and the word 
of God. The Almighty has always preferred union 
when men were disposed to do right, but disunion 
when they were engaged in wickedness. Thus He 
gave an example of sectarianism at the Tower of 



368 THE CHURCH OF CHRIST 

Babel, when He cut the people up into sects and 
parties. By confounding their language they became 
divided, and as a consequence they were unable to 
carry on their project. "United we stand, divided 
we fall" is a maxim as true in religion as it is in the 
family or nation. 

First, we notice the evil tendency of division. 

Second, the basis upon which all may unite. 

Third, the causes of division. 

Fourth, the nature of the union for which Christ 
prayed. 

Fifth, the object of union. 

David says, " How good and how pleasant it is for 
brethren to dwell together in unity." Nothing is 
more unpleasant than the effects of disunion among 
professed Christians. 

First, we wish to mention the evil tendency of di- 
vision. It is the most prolific cause of the discord, 
animosity, contention, and ill-will so often exhibited 
on the part of those who profess to worship the same 
God and are destined to the same heaven. 

Again, it is the cause of an immense waste of time 
in contending for and distinguishing between the 
peculiarities of numerous creeds and parties, which 
might be spent in opposing the common foe, extend- 
ing the knowledge of salvation, encouraging the weak, 
and visiting the distressed. 

Again, it wastes millions of dollars in publishing use- 
less and worse than useless creeds, formulas, and con- 
fessions of faith, in erecting sometimes a number of 
houses in one village where one would meet the entire 



CHRISTIAN UNITY 369 

wants of the community, and in employing the same 
number of preachers to maintain and defend the 
peculiar tenets of each denomination, which money 
might be expended in providing for the poor, caring 
for orphans, sending missionaries and circulating the 
Bible in heathen lands. Lodges or human organiza- 
tions do not commit such folly. 

Again, it hinders many Christian ministers in 
preaching the Word by prejudicing the people and 
closing the doors of the church against them on the 
ground of their denominational peculiarities, and con- 
sequently, God having appointed preaching as the 
means of salvation, disunion has prevented the salva- 
tion of many souls for whom Christ died. 

Sectarianism is a sin, wherever it exists and under 
whatever circumstances it is found — a sin of the first 
magnitude. It is utterly and forever repugnant to 
the genius of the gospel and to the Christian system. 
It imposes new and untried tests in church polity and 
government, it supersedes the divine institution — the 
church — by a code of laws of its own enactment, and 
breaks up the household of faith into many warring 
factions. It cripples Christian conquest, weakens the 
power of the gospel, hinders the conversion of sin- 
ners, lessens the force of Christian testimony, arms 
infidelity with its most deadly weapons, opposes the 
object of the prayer of the Lord, retards the increase 
of scriptural knowledge, calls forth and strengthens 
the baser passions of humanity, and robs heaven of 
many of its rightful inhabitants. 

Can a religion which produces such effects be the 



370 THE CHURCH OF CHRIST 

religion of Jesus Christ as it appears in the Gospel ? 
The religion of Him who is the Prince of Peace and the 
author of good-will and love to man ? If such be the 
destructive nature, ruinous effects and evil conse- 
quences of the present divided condition of Christen- 
dom, is it not the indispensable and paramount duty 
of every child of God to endeavor to restore to the 
world pure, primitive, apostolic Christianity in letter 
and spirit, in precept and practise ? 

No truth is more prominent in the Bible than the 
unity of the saints. No point do the apostles more 
often and more strongly urge, and there is no duty 
more solemnly and frequently enforced than the per- 
fect oneness of believers. And they place this union 
on high and sacred ground. 

First, the oneness of their spiritual religion. "Ye 
also, as lively stones, are built up a spiritual house, 
a holy priesthood, to offer up spiritual sacrifices, ac- 
ceptable to God by Jesus Christ." a "But this man, 
after he had offered one sacrifice for sins forever, sat 
down on the right hand of God. . . . For by one 
offering he hath perfected forever them that are sanc- 
tified." 15 "For there is one God and one mediator 
between God and men, the man Jesus Christ." 
"Stand fast in one spirit with one mind, striving to- 
gether for the faith of the gospel." d 

Second, the oneness of their relation. " For I have 
espoused you to one husband, that I may present you 
as a chaste virgin to Christ." e "That ye should be 

a i Pet. ii. 5. b Heb. x. 12-14. c 1 Tim. ii. 5. 

d Phil. i. 27. e 2 Cor. xi. 2. 



CHRISTIAN UNITY 



37i 



married to another, even to him who is raised from 
the dead, that we should bring forth fruit unto God." a 

Third, the oneness of their hope. "There is one 
body and one spirit, even as ye are called in one hope 
of your calling. ,,b 

Fourth, the oneness of the body of which they are 
members. "For as the body is one and hath many 
members, and all the members of that one body being 
many, are one body, so also is Christ. " c " For as we 
have many members in one body and all members 
have not the same office, so we, being many, are one 
body in Christ, and every one members of another. ,,d 

Fifth, the oneness of the spirit which animates it. 
"For by one spirit are we all baptized into one body, 
whether we be Jews or Gentiles, whether we be bond 
or free, and have been all made to drink into one 
spirit/' e 

Sixth, the oneness of their baptism. " For as many 
of you as have been baptized into Christ have put on 
Christ. There is neither Jew nor Greek, their is 
neither bond nor free, there is neither male nor female, 
for ye are all one in Christ Jesus." f "Endeavoring 
to keep the unity of the spirit in the bond of peace 
there is . . . one Lord, one faith, one baptism, one 
God and Father of all . . . But speaking the truth 
in love may grow up into him in all things which is 
the head, even Christ." s This constituted, in the age 
of the apostles, a perfect bond of unity. 

a Rom. vii. 4. b Eph. iv. 4. c 1 Cor. xii. 12. 

d Rom. xii. 4, 5. e 1 Cor. xii. 13. f Gal. iii. 27, 28. 

s Eph. iv. 3-5, 15. 



CHAPTER XXXVII 

WHAT IS IMPLIED BY UNITY 

The Basis of Union. The One Confession. Inclusive and Ex- 
clusive. 

Second, what is the basis of union ? No one can 
doubt the ability of Christ to form a plan of union. 
He was supremely wise and divinely good, hence His 
system is perfect. The basis of union, as expressed 
in His plan, the word of the apostles, perfectly ex- 
pressed the will of Christ. He says, " He that heareth 
you heareth me, and he that despiseth you despiseth 
me, and he that despiseth me despiseth Him that sent 
me." a " It is not ye that speak but the Spirit of your 
Father which speaketh in you." 

This basis is authoritative, Jesus says, "All au- 
thority is given unto me in heaven and in earth. Go 
ye therefore and teach all nations, baptizing them in 
the name of the Father, and of the Son, and of the 
Holy Spirit: Teaching them to observe all things 
whatsoever I have commanded you." b The apostles 
spent their lives in compliance with this commission. 

The word of the apostles contains a perfect system. 

Paul says, "All Scripture given by inspiration of God 

is profitable for doctrine, for reproof, for correction, 

for instruction in righteousness, that the man of God 

a Luke x. 1 6. b Matt, xxviii. 18. 

372 



WHAT IS IMPLIED BY UNITY 373 

may be complete, furnished completely unto all good 
works." a James says, "Whoso looketh into the per- 
fect law of liberty. " And Peter says, "According as 
his divine power hath given unto us all things that 
pertain unto life and godliness." Again, we are told, 
that "the law of the Lord is perfect, converting the 
soul." This, then, is the basis of union — the Word 
of God. The basis for the union of Christians must 
be a Christian basis. Among all the conventions that 
have been called for the union of different sects and 
parties they have never adopted the Christian basis. 
They have always attempted to form a human plat- 
form on which to unite, and, consequently, have al- 
ways failed. The Christian church is a divine insti- 
tution, and therefore it must have a divine constitution. 
The foundation of the Christian church was laid by 
God, the Father, Himself, and it is a foundation tried, 
precious, and sure. Other foundation can no man lay 
as the basis of an enduring union of everlasting peace 
and unity in the family of God. 

The fact must sooner or later be conceded by all 
that Christ is the light of the world, in a religious 
point of view, and that in His church He is the only 
sovereign and head; that He only has power to decree 
articles of faith and the authority thereof, and that He 
alone has a right to ordain rites and ceremonies and 
to fix the terms of union and church membership; 
consequently, no ecclesiastical or earthly princes or 
potentates have power to make laws in His kingdom 
which shall bind the consciences of His subjects. 
a 2 Tim. iii. 16, 17. 



374 THE CHURCH OF CHRIST 

All systems have centers. The sun is the center of 
the solar system, and God's son is the center of the 
Christian system. The center of the Christian sys- 
tem and the foundation of the Christian Church are 
one and the same. "Other foundation," says Paul, 
"can no man lay than that is laid, which is Jesus 
Christ." He is the chief corner-stone, and it was on 
the declaration of faith in His divine person and in 
His divine mission that Jesus said He would build 
His church. Hence, we read: "When Jesus came 
into the coasts of Cesarea Philippi, he asked his 
disciples, saying, Whom do men say that I, the Son 
of man, am ? And they said, Some say that thou art 
John the Baptist; some, Elias; and others, Jeremias, 
or one of the prophets. He saith unto them, But 
whom say ye that I am ? And Simon Peter answered 
and said, Thou art the Christ, the Son of the living 
God. And Jesus answered and said unto him, 
Blessed art thou, Simon Bar-jona: for flesh and blood 
hath not revealed it unto thee, but my Father which 
is in heaven. And I say also unto thee, That thou 
art Peter, and upon this rock I will build my church; 
and the gates of Hades shall not prevail against it." a 

Here, then, is a full revelation of the Christian con- 
stitution — a full confession of Christian faith. The 
truth that Jesus is the Christ, the Son of God, is the 
foundation, the central or underlying truth in which 
the entire revelation from God to man centers and 
upon which it all rests. 

When it is believed that Jesus is divine, the Son of 
a Matt. xvi. 13-18. 



WHAT IS IMPLIED BY UNITY 375 

God, His authority and right to rule are admitted. 
The prophecies of the Old Testament point down to, 
and have their fulfilment, in Him. The writings of 
the apostles, after His ascension, point back to Him. 
So all rest on Christ as the chief corner-stone. This 
central truth, that Jesus is the Christ, the Son of God, 
is the truth to be put before the world as the basis of 
union for all believers. A man coming to God must 
receive this before he can be received into the church. 
When he receives this truth he receives the whole 
system of which Christ is the author. 

There are some who object to limiting the confes- 
sion of faith to this one great truth, and have formed 
a variety of questions to ask a candidate before receiv- 
ing him. They are not satisfied with the " good con- 
fession." To use again a former illustration : Were 
we to ask a person if he believed the sun to be the 
center of the solar system and the light and heat of 
it, he would say, " yes." Do you believe it lights 
all the planets in the solar system? " Yes." Do you 
believe it lights our earth ? Does it light Asia, Africa, 
Europe, and America? Why propound such ques- 
tions ? He confessed all in the first proposition. If 
it is the center of the solar system, and its light and 
heat, it is the light and heat of all the planets, our 
world, and each division of the globe. So in confess- 
ing Christ we confess the whole system of which he 
is the author. " Every one therefore who shall con- 
fess me before men, him will I also confess before my 
Father who is in heaven." a Faith in the Christ was 

a Matt. x. 32. 



376 THE CHURCH OF CHRIST 

required of all candidates for church membership in 
the days of the apostles. Paul says, " If thou shalt 
confess with thy mouth the Lord Jesus, and shalt be- 
lieve in thine heart that God has raised him from the 
dead, thou shalt be saved. For with the heart man 
believeth unto righteousness, and with the mouth 
confession is made unto salvation." a John says, 
" Many other signs truly did Jesus in the presence 
of his disciples which are not written in this book, 
but these are written that ye might believe that Jesus 
is the Christ, the Son of God, and that believing ye 
might have life through his name." b 

These passages show what is to be believed and 
the object of belief. 

First, Why do we believe ? " These things are 
written that you might believe. ,, 

Second, What are we to believe ? "That Jesus is 
the Christ, the Son of God." 

Third, What is the object of belief? " That we 
might have life through his name. For this is the 
will of my Father, that every one that beholdeth the 
Son, and believeth on him, should have eternal life." c 

This is God's method of making believers, what 
He requires them to believe, and the object of their 
believing. Or, in other words, it is the will or purpose 
of God that men should believe through the word, 
that they should believe " that Jesus is the Christ, the 
Son of God," and that believing they should have life 
through His name. This basis includes God, heaven, 
the Holy Spirit, the entire revelation from God to 

a Rom. x. 9, 10. b John xx. 30, 31. cjohn vi. 40. 

20 



WHAT IS IMPLIED BY UNITY 377 

man, the church, the ordinances, all spiritual bless- 
ings in Christ. It at the same time excludes whatever 
did not come from God. It includes all that is spir- 
itual and excludes all that is not spiritual. This, 
then, is the greatest confession ever made by mortal. 
"Man glorified in heaven, gifted with immortality, 
and wrapped in the ecstacies of infinite and eternal 
blessedness, is but the result of a proper appreciation 
of, and conformity to, this great confession." 

This basis of union, then, is the word of the apostles, 
the Scriptures of eternal truth. Christ is the rock on 
which the Christian institution is built. Every church 
founded on any other basis, or built on any other foun- 
dation, will perish from the earth. " Every plant which 
my heavenly Father hath not planted shall be rooted 
up." a Is not this basis broad enough, deep enough, 
large enough, to unite the believing world ? " This in- 
stitution, unlike any other, is perfectly adapted to the 
genius of human nature. Not to the people of one 
part of the world, nor one race or age, but to all parts 
of the globe, to all races of men and to all ages of time. 
It contemplates man in the light of his whole destiny, 
as he was, as he is, and as he shall hereafter be." 
Christianity contemplates the completion of one great 
family gathered out of all families; built upon one 
foundation, having "one Lord, one faith, one bap- 
tism," one spirit, one inheritance and "one God and 
Father of all." Everything in it is unity and har- 
mony. Divisions are denounced and oneness is 
everywhere taught. It presents one book, one Savior, 
a Matt. xv. 13. 



378 THE CHURCH OF CHRIST 

one worship, one Judge, and one heaven. This, then, 
is the only basis for the union of believers, the only 
constitution for the Christian church. 

' There is a document extant in the world, in this 
enlightened age and nation, too, separate and apart 
from the Bible, having printed upon its title page, 
'The Constitution of the . . . Church.' Now of all 
documents and things called constitutions there are, 
three of which God Himself is the author and finisher. 
He has neither given to man nor angels the liberty of 
making a constitution for the universe — a constitution 
for the human body, nor a constitution for the Church 
of God. Good and valid reasons can be given why 
man should not have been entrusted to draft a consti- 
tution for the universe, and why he should not have 
been permitted to form a constitution for his own 
body. All will find in his utter incapacity good 
reasons why he should not have been entrusted with 
such an undertaking. He is just as incompetent to 
form the last as either of the others. Had any indi- 
vidual a tolerably distinct and accurate view of the 
body of Christ, the Church of the living God, he 
would feel himself as wholly inadequate to the task 
of forming for it a constitution as he physically, in- 
tellectually, and morally is for his own body or the 
universe of God. 

The church, the true church of the true Redeemer, 
is a glorious institution, and hence it was decreed be- 
fore the Christian age began. Foretold by Isaiah, 
one of Israel's sweetest and most seraphic bards: 
"Unto us a child is born, unto us a son is given: and 



WHAT IS IMPLIED BY UNITY 379 

the government shall be upon his shoulder: and his 
name shall be called Wonderful, Counselor, The 
Mighty God, The everlasting Father, the Prince of 
Peace. Of the increase of his government and peace 
there shall be no end. ,,a He is then the Founder of 
the Gospel Institution, "the everlasting kingdom. ,, 
The noblest and most august titles in the universe sur- 
round His miter and His crown. Among these there 
is one to us of ineffable interest — "the author and 
finisher of our faith. " Can man then draft a consti- 
tution for the Church of Jesus Christ ? He could as 
easily make one for the hierarchies of heaven or for 
the universe of God. . . . To make for the Christian 
church a constitution, what a task. Had a council 
of the heavens been called, had Michael, Gabriel, 
Raphael, and all the elder sons of creation been con- 
vened to deliberate for an age they could not have 
made a constitution for Christ's church; they could 
not have sketched a system, even had it been adopted, 
that could have united, cemented, and harmonized in 
everlasting peace and unity the redeemed of the Lord. 
Hence, the Lord Himself was made the covenant and 
the leader, the law-giver, the author and founder of 
the Christian institution. On this and on this alone 
can the church be built. This constitution — this 
basis alone is the only basis for the Christian church. 
Let the Christ and the Christ alone be the basis of 
union, then all Christians of all nations, ages, and con- 
ditions can form one grand, holy, and happy family." 
a Jsa. ix. 6, 7. 



CHAPTER XXXVIII 

NATURE OF DIVISION 

Causes of Division. Creeds. Are they Necessary for Discipline f 
Why They are Objectionable. 

In the third place we shall notice the causes of 
division. And here we would state that divisions 
have been caused by departure from Christ's church. 
All must return to the primitive faith and primitive 
practice. There are two things that are now bound 
on the conscience of man that are not embraced in 
the word of the apostles — human creeds and party 
names. Christ in His prayer specifies the word of 
the apostles as the basis, and, consequently, excludes 
all other bonds of union. 

" A human creed or confession of faith is an ecclesi- 
astical document, the mind and will of some synod or 
council possessing authority, written out as a form oi 
union by which persons and things are to be tested, 
approved, or disapproved. They are called human, 
not merely because they are the productions cf hu- 
man effort, but because they are also the offspring 
of human authority. No one can in reason and in 
truth assign to them divine authority, because no man 
can produce a divine precept or warrant for their man- 
ufacture. No apostle, prophet, or evangelist gave 

380 



NATURE OF DIVISION 381 

any authority to any church, community, or council to 
furnish such a document. In order to give them any 
authority other than human four things are neces- 
sary: First, a divine precept commanding them to be 
made. Second, a selection of persons to make them. 
Third, a time fixed or extended during which the work 
is to be accomplished. And, fourth, a command to 
Christian congregations to receive and use them for 
the ends for which they were made. In the absence 
of such divine arrangement and enactment, they must 
be considered as a presumptive interference in the 
affairs of Zion's Law Giver and King, as an attempt 
to subvert His office, who has all authority in heaven 
and in earth. It is offering strange fire on God's 
altar and burning incense not commanded by Him 
whose right it is to ordain His own worship. It is, in 
fact, a reproach and an indignity offered to His living 
oracles and to the competency and fidelity of His am- 
bassadors. . . . Had the Lord thought that a minia- 
ture of the Bible, an image of the whole revelation, a 
proper basis for church union and communion, Paul 
was the man, or Peter, or James or John, or all of the 
apostles together to give the sum of the matter and 
command all men to regard it as the covenant or con- 
stitution of Christ's church in general and of the con- 
gregations in particular, and then we would have had 
an authoritative creed — a divine rule of faith, by 
which to receive and reject all. His not having done 
this is the best evidence in the world why it should 
not be attempted by mortal and fallible men." Sup- 
pose the Lord himself had given a summary of His 



382 THE CHURCH OF CHRIST 

doctrine, as possibly He could have done, on a single 
page of the New Testament, what would have been 
the effect on His people ? Certainly most injurious. 
It would have left us without any sufficient motive to 
study any other part of revelation. Many no doubt 
would have committed to memory the summary and 
been content to remain in profound ignorance of 
other divine truth. Is not this precisely the effect of 
human creeds ? Do they not cause a great neglect 
of the Holy Scriptures by pretending to exhibit that 
which is necessary to be learned in the Bible ? 

Creeds retard the increase of spiritual growth and 
scriptural knowledge. If any gain new light there is 
danger that they may be regarded as heretics and 
treated accordingly. They are the fruits of unauthor- 
ized legislation. That creeds are legislative enact- 
ments of uninspired men no one can doubt. They 
are made the laws of the church. And is it not re- 
bellion to leave the divine constitution of the Church 
and make a human fabrication the platform ? The 
union of Christians can never be effected while creeds 
hold their place. They stand directly in the way of 
such union. Their unauthorized terms of fellowship 
can never be complied with by all. They conflict 
with each other, do not accord with the teachings of 
Christ, and, consequently they must be discarded, or 
the union of believers can never be effected. 

It is said that creeds should be used because they 
are plainer than the Bible. If this be true, then man 
is either wiser than God or more benevolent. If God 
could have made the Bible plainer, and would not, 



NATURE OF DIVISION 383 

then He was not benevolent. But if He would have 
made the Bible plainer and could not, then He lacked 
in wisdom. And if man has succeeded in making it 
plainer than God could have done, then he is wiser 
than God or more benevolent than He. Have unin- 
spired men views clearer and more definite and less 
ambiguous than those guided and inspired by the 
Holy Spirit ? Are they able to express themselves in 
terms clearer and plainer than did Christ and His 
apostles ? If so, what is the value of inspiration ? 
But God is wiser and more benevolent than all His 
children. "The wisdom of this world is foolishness 
with God. ,, 

Again, it is maintained by some, that creeds are 
necessary to a union of the Church. If this be true 
then Christ's church could not have been united 
without one. But it was. There was no human 
creed in the days of the apostles. It is well known 
that the creed called the "Apostles Creed " was form- 
ulated many years after the apostles had sealed their 
testimony with their blood and has no divine sanc- 
tion or authority. The first important creed- that 
was formed was made by the convention of Nice, 
called the Nicene Creed, three hundred and twenty- 
five years after Christ. Divisions commenced then 
and the work of forming creeds has progressed from 
that day to this, until in America alone there are 
nearly two hundred different sects of Christians. The 
purest age of Christianity was that in which there was 
no creed but Christ. If all could be united then can 
not all unite now on the same foundation ? Instead 



384 THE CHURCH OF CHRIST 

of uniting the church, creeds tend to division. How 
many sects has the Westminster Confession of Faith 
formed ? There are twelve different kinds of Presby- 
terians, all springing from one creed, explaining it difv 
ferently. The Methodistic creed has produced seven- 
teen different kinds of Methodists; the Lutherans are 
also divided into five general bodies and sixteen inde- 
pendent synods. a And so on with all other creed 
sects. The conclusion is, therefore, unavoidable that 
creeds instead of uniting believers divide them. 

Again, it is urged in their favor, that they are neces- 
sary to discipline. If this be true, then discipline 
could not have been exercised without them, but it 
was. Members were excluded in the days of the 
apostles. "Now, we command you, brethren, in the 
name of the Lord Jesus Christ, that ye withdraw 
yourselves from every brother that walketh disor- 
derly." 13 (For further instruction see fifth chapter of 
1st Cor.) Not only were inspired teachings sufficient 
to discipline immoral members, but furnished the 
standard by which false teachers were tried. "Thou 
hast tried them which say they are apostles and are 
not, and hast found them liars." c And John says: 
"Try the spirits whether they are of God, because 
many false prophets are gone out into the world." d 
If there is no law in the New Testament to exclude 
disorderly members, how came it in the creed ? 
Creeds may contain the doctrine of the Scriptures, if 
they do, then why adopt them ? It is but rewriting 

a Statistics by Dr. H. K. Carroll in Christian Advocate. 

b 2 Thess. iii. 6. c Rev. ii. 2. d 1 John iv. I. 



NATURE OF DIVISION 385 

them. If they do not contain this doctrine, then it is 
adding to the word of God. It is maintained by all 
that the doctrine of their creed is the same as the 
Bible. Then why not take the word of God and be 
satisfied. If the Christian Scriptures are the same as 
the creed, and discipline can not be exercised by the 
church through them, how can it be exercised through 
the creed ? 

Again, it is objected that if we had no creeds we 
should have no books written on religious subjects. 
But books are written to inform the mind, and creeds 
are bound on the conscience. There is then a materi- 
al difference between preaching, or writing a book to 
give opinions, and binding such opinions on persons 
as conditions of church membership. We do not 
object to publishing opinions or books, but to the uses 
made of them when published — to binding them as 
authority on church members. Books pretend to no 
authority over others, usurp no power, bind no con- 
science — creeds do. 

But again it is objected by the advocates of human 
creeds that those who oppose them have a creed in 
their own mind; that their understanding of the 
Scripture is a human creed; that the only difference 
between them is that the creed of one is written and 
that of the other is retained in memory. This logic 
proves that there is no such a thing as a written creed 
in the world, for all men have certain views of their 
respective creeds; and if this logic be true their views 
are the creed and not the book itself. But the primi- 
tive disciples understood the Scripture without having 



386 THE CHURCH OF CHRIST 

a human creed, and therefore we can understand it 
without one. 

Human creeds are objectionable under any and all 
circumstances. First, because the Christian Scrip- 
tures are complete. Second, if a creed contains more 
than the Scriptures it is not right and is, therefore, ob- 
jectionable. Third, if a creed contains less than the 
Scriptures it is not right and is therefore objection- 
able. Fourth, if a creed differs in any respect from 
Scripture it is not right and is objectionable. And, 
fifth, if a creed is precisely like the Scriptures it is not 
needed, for we have the Scriptures. Therefore under 
any and all circumstances creeds are objectionable. 

All believers in Christ never will and never can 
unite on any human creed. Suppose the Calvinists 
were requested to discard their confession of faith 
and unite with the Methodists on their discipline. 
They would object because they prefer the confes- 
sion to the discipline. Why do they prefer it ? Be- 
cause it more nearly accords with the Scriptures. 
And, again, if the Methodists were requested to 
lay aside their discipline and unite with the Luther- 
ans on their confession. They would say we prefer 
our discipline to the Augsburg Confession. But why ? 
Because it more nearly conforms to Scripture. Now, 
if all prefer their creeds because they are more in har- 
mony with the Scripture, why not take the Scripture 
itself ? All maintain, however, that they have taken 
their creeds out of the Scripture; therefore why not, 
then, restore them and unite ? 

Human creeds are positively inhibited by the word 



NATURE OF DIVISION 387 

of God. Paul says, "Hold fast the form of sound 
words which thou hast heard from me." a Jude says, 
" Earnestly contend for the faith which was once de- 
livered unto the saints." b Again, Paul says, "Stand 
fast and hold the traditions which you have been 
taught, whether by word or epistle." c And God said, 
"this is my Son, hear ye him." These passages en- 
joining the Christian Scripture to be held fast in form, 
contended for and submitted to, most positively pro- 
hibit all other creeds. And, finally, on this point we 
say that their tendency is to dethrone the King, Priest, 
and Prophet of the Church. We are divinely com- 
manded to hear Him. He is the supreme Head and 
Ruler, the Author and Founder of the faith. Every 
creed forms a center of government with a complete 
set of officers, an entirely independent body, no way 
connected with any other religious body or organiza- 
tion. Their name, their constitution, their law, their 
officers are unknown to the Scriptures, and they re- 
ceive and exclude members upon their own authority. 
Human creeds must be looked upon with feelings of 
regret. When brought into contrast with the New 
Testament how insignificant they are. The creed- 
maker defines Jesus Christ, the Father and the Holy 
Spirit in a few lines, each, perhaps, in metaphysical 
terms, too, and calls on others to assent to this ac- 
count of their God and their Savior. They learn as 
little of Deity by this process as they would learn of 
the sun by being told that that glorious luminary is 
a circle about a foot in diameter. 

a 2 Tim. j. 13. b Jude in. c 2 Thess. ii. 15. 



CHAPTER XXXIX 



DENOMINATIONALISM 



Party Names Condemned. Are Denominations Branches 01 the 
Church of Christ ? Statistics Show Union Essential to the Con- 
version of the World. Nature of Union. 

In the next place we would state that party names 
have a tendency to keep believers apart and cause 
divisions. Human names must go with human creeds. 
Christians can no more unite upon a human name 
than upon a human creed. The names of the eccle- 
siastical organizations condemn the bodies to which 
they are applied. Not one of them can be found in 
the New Testament. We read of the Church, the 
Churches of Christ, the Church of God, disciples of 
Christ, and Christians, but not of Episcopal, Presby- 
terian, or Methodist churches. Yet men will cling to 
such names and glory in them, as if they had all the 
authority of inspiration. Party names are con- 
demned by inspiration. Paul thus reproves the Cor- 
inthians : " For whereas there is among you envying, 
and strife, and divisions, are ye not carnal, and walk 
as men ? For while one saith, I am of Paul; and 
another, I am of Apollos, are ye not carnal ? " a Here 
he not only condemns all divisions among Christians 
but declares that they have no right to follow men and 

a I Cor. iii. 3. 
388 



DENOMINATIONALISM 389 

wear human names. The names Calvinists, Wesley- 
ans, Lutherans, and such like, should be discarded 
by every believer in the Christ. We are told that the 
Church is the bride, the Lamb's wife. In what a posi- 
tion does this figure place those who accept some 
other name than Christian. Suppose a married lady 
would take some other name than that of her husband, 
would this not be dishonoring and rejecting him ? 
And is it not dishonoring the Lord for the Bride — 
the Church — the Lamb's Wife, to take a human 
name ? 

There are some who apologize for these difFerent 
names. They illustrate the Church of Christ by a 
tree and call the difFerent denominations branches. 
They include in these branches all orthodox or evan- 
gelical denominations. Now, it requires but little 
discernment to see that if all the orthodox churches 
are branches of the tree the tree has no trunk or body. 
If they are all branches of Christ's church, where is 
Christ's church. Such a tree is all branches and has 
no trunk. These churches are called branches of 
Christ's church, but there are no such branches men- 
tioned by inspiration. Jesus Christ says not a word 
about these branch institutions. He says, "I am the 
vine, ye are the branches," speaking to His individual 
members, "He that abideth in me, and I in him, the 

same bringeth forth much fruit If a man abide 

not in me, he is cast forth as a branch, and is withered." a 

Not a "church" but a "man" is cast forth. Christ 

is the body, each individual Christian is a member of 

a John xv. 5, 6. 



39° THE CHURCH OF CHRIST 

that body. These unauthorized denominations then 
are not branches of Christ's church. No one of these 
denominations is the Church of Christ because they 
only claim to be branches, and His Church has no 
branches of this kind. a 

It may now be asserted that the Methodist faith, 
the Presbyterian faith, and the Episcopal faith are not 
necessary to save anybody. But this does not prove 
that none among these parties will be saved, for those 
who are saved are saved not by denominational faith 
but by faith in Christ. All parties admit that a man 
can be a Christian and not a Methodist, Presbyterian, 
or an Episcopalian. All admit that the first follow- 
ers of Christ did not belong to any of these parties, 
and they were Christians. The object now should 
be to make men Christians, disciples of Christ, chil- 
dren of God, and nothing more. 

In the fourth place we notice the nature of the union 
for which Christ prayed. He prayed that they might 
be one as He and His Father are one. How, then, is 
Christ and His Father one. Certainly not one iden- 
tical being or person, for two believers are not one in 
this sense. But Paul tells us in what sense believers 
are one. He says, "Now, I beseech you, brethren, 
by the name of the Lord Jesus Christ, that ye all 
speak the same things and that there be no divisions 
among you, but that ye be perfectly joined together 
in the same mind and in the same judgment." 5 In 

a In using certain denominational names it is not the intention 
to specialize them, but for illustration. 
b i Cor. i. 10. 



DENOMINATIONALISM 391 

Acts it is more clearly expressed: "And the multitude 
of them that believed were of one heart and one soul." 
Then those who believe in Christ should be one, not 
in regard to personal identity but one in mind, 
one in judgment, one in heart and soul. In this sense 
God and Christ are one. For believers are to be one 
even as they are one. 

Again, it is objected, that believers may be visibly 
divided yet invisibly united. But an invisible union 
and an invisible church is something unknown to the 
Scriptures. The union the Savior prayed for was of 
the most intimate kind — such as existed between Him- 
self and the Father. The first Christians were ex- 
horted to live together in union. Paul said, "Let 
there be no divisions among you." He would not 
allow the Christians to be divided unless they could 
show that Christ was divided. Hence he says to the 
Corinthians, who called themselves after different 
men, "Is Christ divided? Was Paul crucified for 
you, or were you baptized in the name of Paul ?" b 
He did not say, it is right so you are invisibly unit- 
ed. The first Christians, then, were visibly united. 
They were united in feelings, desires, aims, objects, 
interests, under one leader and governor, and such 
should be the union now among all believers. 

Fifth. In the last place we notice the object of 
Christian union. "Neither pray I for these alone, 
but for them also who shall believe on me through 
their word; that they all may be one; as thou, Father, 
art in me, and I in thee, that they also may be one in 
a Acts iv. 32. b 1 Cor. i. 13. 



392 THE CHURCH OF CHRIST 

us; that the world may believe that thou hast sent 
me." It cannot be too deeply impressed that the 
union of believers is absolutely essential to the con- 
version of the world. It is plainly implied here, that 
if those who believed on Christ were one the world 
would believe. Nor is this any more plainly implied 
than that lack of union among believers causes unbe- 
lief. How vain, then, the thought that the existing 
parties of our times can ever succeed in converting the 
world when the structure of their own organizations 
weakens or destroys faith. 

How comparatively futile are all missionary enter- 
prises. How delusive the hope of saving the world 
when those who profess to serve the Lord are parted 
asunder. Can this be called an ungenerous charge 
when the Lord Jesus makes the faith of the world 
depend upon the unity of believers, and all admit that 
the world can not be saved without faith ? The Lord 
implied that the world would not believe until his peo- 
ple were one. Hence He prayed that they might be 
one that the world might believe. Can Christians 
send missionaries to convince pagan nations ? Can 
they print and circulate Bibles ? Can they build up 
churches and preach with the zeal of the apostles in 
all the earth ? Can they do all this, thinking to con- 
vert the world, while divisions are maintained ? And 
if they do, what evidence have they that the object 
will ever be attained ? It is true that some may be 
converted and saved under all these disadvantages, 
but what is this in comparison to the world believ- 
ing ? Why not, then, all labor for union ? Why not 



DENOMINATIONALISM 393 

remove this great obstacle that the cause of righteous- 
ness and peace may extend over the world. 

What has been gained by the missionary enterprises 
in comparison to what might have been gained if all 
had been united in heart and hand, in faith and hope 
and love ? In regard to missionary work in heathen 
lands in the last one hundred years, one author gives 
as the result of his investigation 1, 100,000 a communi- 
cants. Another author gives the number of com- 
municants at i,300,ooo b , and over four million ad- 
herents. Of the 76,000,000 population in the United 
States the statistics c show 28,000,000 Christians and 
that 48,000,000 people are not connected with any 
church. There are 9,000,000 Catholics. This leaves 
only 19,000,000 Protestant Christians. Can the 
millions not Christian be converted by a divided 
church? In a.d. 1792, William Carey, the apostle 
of modern missions, gave the total population of 
the globe as 731,000,000, and the number of Prot- 
estant Christians 44,000,000, Roman Catholics as 
100,000,000. In 1890, from the proceedings of 
the Royal Geographical Society, the total of the 
world's inhabitants is given as 1,487,000,000. In 
1892, the Quarterly of the American Statistical As- 
sociation for March gave the number of Protes- 
tants in the world as 143,000,000; Roman Cath- 
olics as 230,000,000. It will be seen that Protestants 

a A Hundred Years of Missions, by Leonard. 
b Ecumenical Missionary Conference, New York, 1900. Vol i., 
page 79. 

c By Dr. H. K. Carroll in Christian Advocate, 1902. 



394 THE CHURCH OF CHRIST 

are increasing at a greater ratio than Roman Cath- 
olics. But these figures, however, show that a divided 
church is facing a most serious proposition which can 
only be solved by Christian union. Therefore it is of 
the utmost importance to restore the New-Testament 
church in order to convert the world. Not only so, 
but if the heathen are converted by a divided church, 
the same fierce, sectarian battles will be fought in 
those lands that have been fought in nominal Chris- 
tian lands, since creed and sect and party strife began. 
The same indifference to church, the same infidelity 
will hinder the cause of Christ which has retarded its 
progress, weakened its influence, and prevented its 
triumph. While the work of conversion has been 
going on in pagan lands for one hundred years who 
can tell how many millions, on account of the unhal- 
lowed divisions and party strife, in Christian lands, 
have gone over to infidelity or become indifferent to 
the church ? 

How then is infidelity to be silenced and the world 
converted ? How is Christianity to be spread from 
sea to sea, from the rivers to the end of the earth ? It 
can be accomplished in only one way, in the way for 
which the Savior prayed. All must be united on the 
word of the apostles and the world will believe. A 
united church would have the means, the men, the 
ships, the Bibles sufficient to convert the whole world 
in less than a half century — yes, in less than a single 
generation. The human family might be made one 
in faith and to rejoice in hope of eternal life through 
Jesus Christ. The one great need is union. Before 



DENOMINATIONALISM 395 

this is accomplished all must be united upon the foun- 
dation of the apostles and prophets, Jesus Christ Him- 
self being the Chief Corner Stone. " The church of 
the Lord which he purchased with his own blood " a 
is a vital institution and must be restored in its com- 
pleteness in order to save the world. 

We have thus endeavored to present the divine plan 
of union — the principles of church fellowship, order 
and discipline taught in the gospel and the scriptural 
basis for the union of the saints. If these principles 
be adopted and acted upon by believers, sectarian 
strife, party animosity, denominational conflict and 
divisions would cease and a church of perfect sym- 
metry, harmony, and beauty would arise to make glad 
the city of our God and bless the world. The union 
of all believers on the Christian basis would be both 
pleasing to God and honorable to His people. Such 
a union would bring the world to the Lord Jesus as 
the only Savior. Such a union God would smile 
upon, while the nations made glad by the sacred jubi- 
lee would sing in sweeter and louder strains than 
angels sang at the birth of Christ, " Glory to God in 
the Highest, on earth peace and good-will to men," 
and exultingly would shout "Hallelujah, for the Lord 
God omnipotent reigneth." 

a Acts xx. 28. 



CHAPTER XL 

THE UNIQUENESS OF JESUS 

Christianity's Great Author Contrasted with Other Founders of 

Religions. 

We began this volume by calling attention to the 
originality and superiority of the Christian religion 
over other religions, we close it by reference to its 
Great Author in contrast with other founders of 
religions. 

Man is a religious being. Adoration of the super- 
natural is coextensive with the race. All peoples 
have anticipated some kind of existence after death. 
In view of this longing of the soul after immortality 
we may well inquire, " Is there a bright home sky- 
ward, where naught that blooms shall die? " If so, 
has God revealed it, and by whom ? By the magicians 
of Egypt, the Magi of Persia, Buddha of India, Con- 
fucius of China, Socrates of Greece, Mohammed of 
Arabia, or Jesus of Palestine? 

However old the world may be, its recorded relig- 
ions are before us and have been telling upon its des- 
tiny for thousands of years. Is there one God and 
one religion, or one God and many religions? 

Look over the history of Egypt, India, China, Per- 
sia, Greece, Rome and Arabia. What are the fruits of 
their religions? Is there any religion to-day lifting up 

396 



THE UNIQUENESS OF JESUS 397 

the race and giving hope of future life, if so, who is 
its author ? The answer must come back from every 
informed and candid man — it is Jesus. He is Lord of 
Lords, the Prince of Peace and Priest of the Most 
High God. There is stronger proof of His life, la- 
bors, death, and resurrection than there is of the life 
and conquests of Alexander, Caesar, or Hannibal. His 
twelve apostles gave their lives proclaiming these facts 
and died in attesting their truth. The fact is more 
fully demonstrated that Jesus was crucified under 
Pilate than that Caesar was assassinated by Brutus. 
Both are historical facts. One changed the govern- 
ment of Rome, the other the destiny of the world. 

His life and teachings are wonderful. He spake 
" as never man spake." He was the first on earth 
who taught humility as the road to greatness. No 
one gave it such importance before. He first, and 
alone, taught mercy to the world. The Jews, Gre- 
cians, Romans, and others had ideas of justice, but 
mercy was untaught, as a principle, before Him. He 
said, " Blessed are the merciful : for they shall obtain 
mercy." He first taught men to pray, " Our Father, 
who art in heaven," and His followers are called "sons 
and daughters " of the Lord Almighty. He taught 
love to our enemies and gave the golden rule to the 
world. Who in this advanced age is accomplishing 
what Jesus did? Who has a voice like Him, heard 
all over the world and in the silence of the tomb? 

Nineteen hundred years after His death there is, 
perhaps, not an institution on all the face of the world 
of love or mercy which He cannot claim. Before 
Christ and beyond Christianity where are the institu- 



398 THE CHURCH OF CHRIST 

tions of benevolence for the lame, halt, blind, or- 
phans, aged and suffering ? Nothing of importance 
before Christ — nothing in nations not Christian; 
nothing by infidels, no, nothing. Jesus said, " I will 
give you rest," and the weary and suffering repose. 

He stands alone in contrast with the great of earth. 
He is not only the wisest of the great and the greatest 
of the wise, but He taught the wise wisdom and the 
great greatness. He towers so high above all other 
great men that it is easier to make Him divine than 
human. It would take a God to forge a Jesus. 

Born in poverty, surrounded with the selfishness 
and bigotry of the age, yet He taught the widest phi- 
lanthropy of earth. Uneducated, He uttered the wis- 
est saying recorded on the rolls of time. While He 
never wrote but a single sentence in the sand, His life 
is told in sacred story and His words are recorded 
in the books of all civilized people and on the monu- 
ments and tombs of earth. He changed times and 
laws. The world stopped counting from creation and 
began at His birth, and now we write" in theyear of our 
Lord." He is the children's friend; He blessed them 
and made them the models of His coming kingdom. 
People twine wreaths of immortelles on the day of His 
birth, and give gifts to their children. On the day of 
His resurrection they pause and think of His won- 
drous work. His name is first lisped in tenderness 
by the child, revered through life, and last spoken in 
death. 

The greatest minds of the world are engaged in dis- 
cussing His life. He lives in the finest written prose 



THE UNIQUENESS OF JESUS 399 

of the best writers for nineteen hundred years. The 
purest ideas of those who deny His pretensions are 
borrowed or taken from Him. There is nothing good 
or pure or holy which He has not uttered. Standing 
midway in earth's history His character is the only 
perfect one known to man. He is peer of the realm 
and commands respect of the past and will no doubt 
that of all succeeding ages. Nearly two thousand 
years have passed since His death and the world has 
been advancing toward His life and has not reached 
its perfection. When two thousand more shall have 
rolled away man will no doubt look up to Him with 
increasing admiration. 

He lives in poetry. No name is so frequently sung 
as His. Strike it from the poetry of civilization and 
the dearest and sweetest songs can not be sung. The 
poetry of the past would be marred and the songs of 
the saints hushed forever. Jesus in poetry is the 
name chief among ten thousand and will be sung 
around the world till the latest ages of time. The liv- 
ing enjoy and the dying are cheered by its wondrous 
charm. "Jesus, lover of my soul"; "Rock of Ages, 
cleft for me"; "Jesus, thou art the sinner's friend"; 
"I know that my Redeemer liveth" — would not the 
earth be gloomier if the living lived and the dying died 
without these hallowed songs, more inspiring than 
those sung by the angels of God ? 

He lives in art painted by the finest artists, living 
and dead. How much of art relates to Jesus and His 
followers! After the overthrow of Napoleon III. we 
saw the blanks on the walls of the picture galleries 



400 THE CHURCH OF CHRIST 

of Paris where once hung the portrait of him who 
beautified that great city. But what blanks would 
be left if Jesus and His followers were taken from the 
art galleries of the world ! 

Take Jesus from civilization and you change its his- 
tory, its poetry, its art, its literature, its government, 
its morals, its religion, and its hopes of the great 
hereafter. Since His death art is purer, prose holier, 
poetry sweeter; man enjoys more, lives better, dies 
happier; truth has new significance; life better ob- 
jects, hope brighter prospects, and death new revela- 
tions. 

The mission of His life was love. While He was 
poor and lone, traveling on foot without place to rest, 
He promised rest to the weary. "Come unto me, all 
ye that labor and are heavy laden, and I will give you 
rest." He said, " I am the way, the truth, and the life." 
" I am the resurrection and the life." His is the name 
relied on in death. He brought immortality to light. 
All was still, dark, silent at the tomb, and had been so 
for ages. No voice of comfort had ever issued from 
the grave. His was the first heard from its deepest 
gloom. Since its echoes died away on Calvary the 
night of death has shone like noonday, and a world 
more beautiful than earth has known is seen through 
its glory-gilded shadows. And now in every region 
under heaven where His name is known the wail of 
the mourner is less sad, and hope is breathed for the 
dying and the dead. 

His empire is deepening and widening; year by 
year His cause is winning new fame and glory. 



THE UNIQUENESS OF JESUS 401 

Thousands of houses erected for His worship girdle 
the world, and His praise is sung by millions on all the 
continents of the earth and in the islands of the sea. 
The story of Jesus was new when first told in Jeru- 
salem, new in Antioch, in Athens and Rome; is new 
now and will be new in the Saturday evening of 
Time. Its infinite pathos will call forth tears until 
man shall cease to weep, the grave gives back its 
dead, and " Death is swallowed up in Victory.' * 

He revolutionized the world in three years, giving 
it new date, new law, and new religion. 

He revolutionized the empire of death in three days. 
With mangled feet He trod the wine-press of sorrow 
alone. With pierced hands he unbarred the gates of 
death and conquered him who had so long held its 
wide dominion, and "delivered them who through 
fear of death were all their lifetime subject unto bond- 
age." With the prints of the nails in His hands 
and His feet, with the mark of the spear in His side, 
He arose from the grave more mighty than Samson 
when he carried away the gates of Gaza, with the 
broken shackles of death beneath his feet, " marching 
in the greatness of his strength . . . mighty to 
save," He proclaimed liberty to a captive world. " I 
am he that liveth and was dead, and behold, I am 
alive forever more, and have the keys of death and 
Hades." 

He revolutionized heaven on the day of His ascen- 
sion. Angelic hosts cried aloud, " Lift up your heads, 
O ye gates . . . and the King of Glory shall come 
in." He entered and " for the suffering of death was 



402 THE CHURCH OF CHRIST 

crowned.'* God gave Him the scepter and told Him 
to reign. From His celestial throne he now com- 
mands the ages as they roll on. " He has upon his 
vesture and thigh a name written: King of kings, 
and Lord of lords," is going forth in love conquer- 
ing and to conquer, and at no distant period He will 
come back with the crowns of the world upon His 
head and the kings of the earth at His feet, Lord 
over all, swaying the scepter of universal dominion 
over earth's living and its unnumbered dead. He 
will gather the redeemed of all time out of every 
nation, kindred, tribe, and tongue to that peaceful 
shore where no storms beat, to constitute the one 
great family of God where the tenderest ties broken 
on earth shall be reunited, where the bright forms of 
human beauty, that pass so quickly from us here, 
leaving us to mourn their faded loveliness, will stay 
in our presence forever, in a celestial home where 
there shall be no more suffering, no more sorrow. 
And " I heard a great voice out of heaven saying, 
« . . there shall be no more death." 



THE KINGDOM IN PREPARATION AND 
FULFILLMENT* 

By THOMAS W. PHILLIPS 

We wish to call attention to the Scripture teach- 
ing in regard to : 

First, the reign of God. 

Second, the preparation and the establishment of 
the reign of Christ. 

Third, the petition or prayer Christ taught his 
disciples to use in preparation for his coming king- 
dom. 

Fourth, the importance of the Mediatorship and 
Intercession under the kingdom which was estab- 
lished after this prayer was given and one of its 
main petitions, "Thy kingdom come," had been ful- 
filled, and another, "Give us this day our daily 
bread," was made void. 

I. THE REIGN OF GOD. 

From creation to the present time the earth has 
not been without a divine Ruler. This is shown in 
the history of God's dealings with Adam, Cain, 
Noah, Abraham, his chosen people Israel, and the 
kingdom of Christ. Patriarchs, prophets, judges 



* Published in pamphlet form by The Standard Publishing 
Company, Cincinnati, O. 

403 



4 o 4 THE CHURCH OF CHRIST 

and kings recognized this, and even the pagan kings 
Nebuchadnezzar, Darius and Cyrus (Dan. 4:34, 
35 ; 6 : 25 ; 2 Chron. 36:22; Ezra 1:1). Abraham 
said: "Shall not the Judge of all the earth do 
right?" (Gen. 18:25). David said: "He [Jeho- 
vah] is a great King over all the earth" (Ps. 47 : 2). 
King Nebuchadnezzar, after God had dethroned 
him and his reason returned, said: "I blessed the 
Most High, and praised and honored him that liv- 
eth for ever; for his dominion is an everlasting 
dominion, and his kingdom from generation to gen- 
eration, and all the inhabitants of the earth are re- 
puted as nothing; and he doeth according to his will 
in the army of heaven and among the inhabitants of 
the earth" (Dan. 4:34, 35). 

"King Darius wrote unto all the peoples, nations 
and languages that dwell in all the earth; Peace be 
multiplied unto you. I make a decree, that in all the 
dominion of my kingdom, men tremble and fear be- 
fore the God of Daniel; for he is the living God, 
and steadfast for ever, and his kingdom that which 
shall not be destroyed; and his dominion shall be 
even unto the end" (Dan. 6: 25, 26). 

"Thus saith Cyrus king of Persia, All the 
kingdoms of the earth hath Jehovah, the God of 
heaven, given me ; and he hath charged me to build 
him a house in Jerusalem, which is in Judah. Who- 
soever there is among you of all his people, Jeho- 
vah his God be with him, and let him go up" (2 
Chron. 36: 23). 

God gave laws to the world for the government 



THE KINGDOM 405 

of man and the punishment of evil-doers. "He doeth 
according to his will in the armies of heaven and 
among the inhabitants of earth" (Dan. 4: 35). He 
was supreme Ruler of the universe until the king- 
dom and authority were transferred to Jesus the 
Christ; until he said, "Sit thou on my right hand till 
I make thy enemies thy footstool." 

II. THE REIGN OF CHRIST. 

Jesus lived and died under the reign of Jehovah, 
the God of Abraham, Isaac and Jacob, in the close 
of the Jewish age. When he arose from the grave 
and ascended on high, angelic hosts cried: "Lift up 
your heads, O ye gates, . . . and the King of 
glory shall come in." He entered, and "for the 
suffering of death was crowned." His sway and 
authority are absolute. "He must reign till he hath 
put all enemies under his feet," says Paul ( 1 Cor. 
15: 25), or until God's will is done on earth; and 
"then he shall deliver up the kingdom to God, even 
the Father," "that God may be all in all" (1 Cor. 
15:24-28). Christ, in accordance with this, says: 
"All authority hath been [not is being] given unto 
me in heaven and on earth" ( Matt. 28 : 18). 

The prophecies concerning Christ's kingdom, its 
establishment and its universal character are numer- 
ous, varied and striking. We call attention to a 
few: "The government shall be upon his shoulder 
. . . of the increase of his government and of 
peace there shall be no end" (Isa. 9: 6, 7). In har- 
mony with this, Daniel says: "And in the days of 



4 o6 THE CHURCH OF CHRIST 

those kings shall the God of heaven set up a king- 
dom which shall never be destroyed, nor shall the 
sovereignty thereof be left to another people, but it 
shall break in pieces and consume all these king- 
doms, and it shall stand for ever" (Dan. 2:44). 
"And there was given him dominion, and glory, and 
a kingdom, that all the peoples, nations, and lan- 
guages should serve him: his dominion is an ever- 
lasting dominion, which shall not pass away, and his 
kingdom that which shall not be destroyed" (Dan. 
7 : 14) . See also Ps. 2 : 4-9 ; Hebrews 1. Jesus lived 
under and kept the Jewish law. The reign of Jeho- 
vah through the law was not abolished until, in dy- 
ing, Jesus exclaimed, "It is finished," and the veil of 
the temple was rent. 

During the period of preparation and instruc- 
tion, Jesus not only gave many parables and taught 
much concerning the nature and laws of his coming 
kingdom, but to Peter he said: "Upon this rock I 
will build my church . . . and unto thee will I 
give the keys of the kingdom of heaven." After the 
resurrection, he was with them forty days, "speak- 
ing the things concerning the kingdom of God." The 
disciples asked him : "Dost thou at this time restore 
the kingdom to Israel?" This question of the apos- 
tles shows that they understood that it was not yet 
established. After all the teaching of John the Bap- 
tist, of Christ, and the preaching of the twelve and 
the seventy in regard to the coming kingdom, 
Christ's answer implies that it was yet in the author- 
ity of God (Acts 1:7). 



THE KINGDOM 407 

Every kingdom is established in a day. Christ's 
kingdom was established on the day of Pentecost, 
after he ascended and was coronated. "But we be- 
hold him who hath been made for a little while 
lower than the angels, even Jesus, because of the 
suffering of death, crowned with glory and honor" 
(Heb. 2:9). God made him Lord and Christ, but 
his kingdom was not proclaimed until the day of 
Pentecost, when Peter, having the keys of the king- 
dom, said: "Let all the house of Israel therefore 
know assuredly, that God hath made him both Lord 
and Christ" (Acts 2 : 36). While Christ had given 
the apostles the commission before, it was now, and 
not until now, that they were to make the proclama- 
tion both in Jerusalem and in all Judea, and in Sa- 
maria, and unto the uttermost parts of the world. 
From that time until the present, and until time shall 
be no more, his kingdom was, is and will be as firmly 
established as any fact in history or any earthly 
kingdom. 

It is evident beyond all question that the king- 
dom and church are the same institution. There are 
those who make a distinction between the church and 
the kingdom, and try to show that the "kingdom is 
larger than our conception of the church." John 
and Jesus preached the good news of the approach- 
ing kingdom. The new and everlasting covenant 
was about to be established under a new Lawgiver 
and King. There is not a principle taught by 
Christ in regard to the kingdom which is not en- 
joined on Christians as members of Christ's church. 



408 THE CHURCH OF CHRIST 

The members of one were citizens of the other. 

Speaking of the approaching reign, while Mat- 
thew calls it the kingdom of heaven, Mark and Luke 
call it the kingdom of God; and Paul, speaking of 
his opposition to the authority of Christ, says: "I 
persecuted the church of God" (i Cor. 15: 9; Gal. 
1: 13; 1 Tim. 3: 15). 

At Corinth Paul was "reasoning and persuading 
as to the things concerning the kingdom of God" 
(Acts 19:8). At Rome he "expounded the matter, 
testifying the kingdom of God, and persuading them 
concerning Jesus" (Acts 28 123). Also "preaching 
the kingdom of God, and teaching the things con- 
cerning the Lord Jesus Christ" (v. 31). 

Paul says: "He put all things in subjection under 
his feet, and gave him to be head over all things to 
the church" (Eph. 1 : 22). He "is the blessed and 
only Potentate, King of kings and Lord of lords" 
(1 Tim. 6: 15). Christ is head of the church and 
king of the saints, the "called, chosen and faithful" 
(Rev. 17: 14). 

The Saviour in his conversation with Peter 
(Matt. 16) said, "Upon this rock I will build 
my church" and "I will give unto thee the keys of 
the kingdom" thus applying these different terms to 
the same institution. 

With the keys Peter opened the kingdom on the 
day of Pentecost, proclaiming Jesus Lord and 
Christ, establishing the church — ekklesia — (Acts 2: 
47). Three thousand "were added" (Acts 2:41) 
on this day, becoming members of the church and 



THE KINGDOM 409 

kingdom. They entered the kingdom as Christ told 
Nicodemus: "Except one be born of water and the 
Spirit, he cannot enter into the kingdom of God" 
(John 3: 5). 

Jesus was made the head of the church — he was 
King in the kingdom. The church and kingdom are 
terms that are interchangeably used in the Scripture 
— "church of God," "kingdom of God." They are 
applied to the same organization or institution. 
Hence it is shown that the kingdom and church were 
the same institution. 

J. B. Briney says : "The sacred Scriptures make 
use of three different words for the same institution; 
namely, church, body and kingdom. The church and 
the body are expressly identified as the same thing 
in the following language: 'And he [Christ] is the 
head of the body, the church/ 'Now I rejoice in my 
sufferings for your sake, and fill up on my part that 
which is lacking of the afflictions of Christ in my 
flesh for his body's sake, which is the church.' Christ 
has not established three different institutions in this 
world, calling one his church, one his body and one 
his kingdom. It is the same institution regarded 
from three different points of view. If it is a church, 
Christ is its foundation ; if it is a body, Christ is its 
head; if it is a kingdom, Christ is its king" {Church- 
es of Christ, p. 5). 

All that was said by John the Baptist, Jesus, the 
twelve and the seventy was in anticipation of the 
kingdom, but not as an established fact. We speak 
of wheat as such when only in the blade. Some are 



4 io THE CHURCH OF CHRIST 

misled by the many expressions in regard to the 
kingdom before its establishment. Much was said 
in regard to its progress and final consummation, but 
nothing was said prior to Pentecost to show that it 
was an established fact. 

Yet it is said that it is proper and right to pray 
for the kingdom to come until "God's will is done on 
earth as it is in heaven." But the will of God was 
to be done on earth through the ruling power of the 
kingdom. 

Again, it is said that "the word 'come' expresses 
progressive action." To prove this, the statement 
is made that "the Government of the United States 
came into existence, or was established, on March 
4, 1789, but it did not come to Texas until 1845," 
and Hawaii and the Philippines at subsequent 
periods. This is not correctly stated; no historian 
so writes in describing the conquest or extension of 
a kingdom or government. The sovereignty of the 
United States existed from 1789, but was extended 
over Texas in 1845. 

After the death of Jesus, there is no record of 
any apostle, evangelist or Christian having prayed 
for or preached a coming kingdom. 

III. THE PETITION. 

The prayer Christ taught his disciples, common- 
ly called the Lord's Prayer, belonged to the prepar- 
atory period of the kingdom of heaven, under the 
law. Christ lived under the law, and is the only one 
recorded who kept it perfectly. He commanded 



THE KINGDOM 41 1 

obedience to it, and directed sacrifice to be offered 
under the law. 

We are informed that Jesus called unto him 
twelve disciples, and charged them, saying: "Go not 
into any way of the Gentiles, and enter not into any 
city of the Samaritans, but go rather to the lost 
sheep of the house of Israel, and as ye go preach, 
saying, The kingdom of heaven is at hand. Get you 
no gold, nor silver, nor brass in your purses, nor 
wallet for your journey; neither staff, nor wallet, 
nor bread, nor money, neither have two coats" (Luke 
9:3). He also appointed seventy others, giving 
them the same commission (Luke 10:1). He 
taught his disciples to pray "Thy kingdom come" 
and "Give us our daily bread" (Matt. 6: 10; Luke 
11:2). But just before he was betrayed Jesus said 
to his disciples: "When I sent you forth without 
purse and wallet and shoes, lacked ye anything? 
And they said, Nothing. And he said unto them, 
But now he that hath a purse, let him take it, and 
likewise a wallet" (Luke 22 : 35, 36). (This wallet 
was to carry food.) This he said, recalling and 
making void the former commission and in prepara- 
tion for the great commission, "Go ye into all the 
world and preach the gospel to the whole creation." 

The prayer Jesus taught his disciples was in har- 
mony with his teaching before his death. The com- 
mission under which they were sent limited them to 
the lost sheep of the house of Israel; they were to 
go without preparing for the journey and were to 
trust in God to supply all their needs. They were to 



4 i2 THE CHURCH OF CHRIST 

eat what was set before them. If a city failed to 
receive them, they were to shake off the dust from 
their feet and go to other cities. 

Therefore it was proper for them to pray for 
daily bread, but, after the mission of the twelve and ( 
the seventy was fulfilled, both the preaching for the 
kingdom of heaven to come and the praying for 
daily bread were unwarranted, so far as the record 
shows. Therefore, there is no divine authority for 
preaching for the one to come or praying for the 
other to be given. 

This prayer was given after a voice from heaven 
had said, "Thou art my beloved Son" (Mark i: 
1 1 ) , and before he was crowned king and became 
mediator. Hence the word "Father" is used, in- 
stead of "God" or "Jehovah," as by the Jews, but 
was not directed to be made in the name of Christ 
as mediator, as petitions were after his death. We 
live after his death, and therefore pray to the Father 
in the name of Christ as mediator. 

The first thing God said in creation was, "Let 
there be light," and there was light. Speaking of 
Christ, John says, "All things were made by him," 
and "In him [Christ] was life, and the life was the 
light of men." Christ says, "I am the light of the 
world." As God brought light and order out of 
the darkness and chaos, so Christ brought life and 
immortality to light. 

As creation began in miracle and ended in nat- 
ural order, so Christ's reign began in miracles and 
ended in the harmonious system of the gospel. 



THE KINGDOM 413 

During Christ's personal ministry, bodily wants 
were frequently supplied by miracle, as witness the 
feeding of the multitudes and the miraculous sup- 
port of the apostles and the seventy. 

After the establishment of the kingdom, many 
miracles were performed to convince unbelievers, to 
confirm faith and to heal. But there is no record of 
any to feed the hungry and clothe the naked. 

Under the great commission, while the apostles 
possessed miraculous power, they did not feed the 
multitudes in Jerusalem just after the establishment 
of the church as Jesus fed the five thousand in Gali- 
lee, nor did they instruct them to pray for daily 
bread, but they formed the community of interest 
and the committee of seven for this "business" (Acts 
6; 2 Cor. 8: 14). There is no suggestion that the 
early Christians were taught to pray for daily bread, 
but even the ministers were to live of the gospel and 
the members were to support them. The poor saints 
in Jerusalem received the bounty of Antioch from 
Barnabas and Saul, and later from the churches of 
Achaia and Macedonia, and the Thessalonians were 
told to work with their own hands for their own 
support. After the day of Pentecost there is no 
command or example for any one to pray, "Give us 
this day our daily bread." In making this statement, 
it does not imply that God does not know all things, 
nor that he does not supply all our wants. (See 
Acts 17: 25; Jas. 1 : 17.) The Christian maxim is 
that "man's extremity is God's opportunity." In 
time of misfortune it would be right to ask divine 



4 i4 THE CHURCH OF CHRIST 

help, but in the regular routine of life "if any pro- 
videth not for his own, and specially for his own 
household, he hath denied the faith and is worse than 
an unbeliever" (i Tim. 5:8), and "if any man will 
not work, neither let him eat" (2 Thess. 3 : 10). 

Should a Christian, who is blest with competence 
which assures support, pray for what he already pos- 
sesses, or God has given through appointed means? 
He should rather pray for wisdom and guidance in 
the use of his possessions. The use of the prayer 
the Lord taught his disciples is improper as a ritual- 
istic service in the church of Christ to-day. 

It is asked: "Did the Saviour say or intend that 
this prayer should not have the same application 
that the other parts of the Sermon on the Mount 
would have?" 

Because this petition is found in Christ's Sermon 
on the Mount certainly does not show that it should 
be repeated now, any more than the gift made at 
the Jewish altar (Matt. 5 : 24), because it is also in 
the Sermon on the Mount or his commanding obedi- 
ence to the Jewish law and directing sacrifice to be 
offered under it (Luke 17: 5, 17), and also obedi- 
ence to the scribes and Pharisees because they sat in 
Moses' seat (Matt. 23: 2), which were also made 
in connection with other important teachings. 

Would it not have been just as reasonable for 
the Jews under God's reign to pray every Sabbath 
day for his kingdom to come, as for Christians to 
pray every Lord's Day for the kingdom of Christ 
to come? 



THE KINGDOM 415 

A preacher provides for his daily bread before 
accepting a call, yet many thoughtlessly and blindly 
pray for that which they already have. Would it 
not have been as reasonable for the Jews, after they 
had crossed the Jordan and entered the promised 
land, and had abundant harvests, to have prayed for 
manna, as for Christians to pray for daily bread 
when abundantly supplied? "Your heavenly Father 
knoweth what things ye have need of before ye ask 
him" (Matt. 6:8). There is no divine record that 
the Jews prayed for manna, or that Christians 
prayed for daily bread. It seems reasonable, and, 
so far as the divine record shows in both cases, 
special miracles ceased, and the natural order of 
industry was resumed. 

We should observe that the concluding words 
of the prayer, "For thine is the kingdom, and the 
power, and the glory for ever. Amen," were not 
uttered by Christ, as scholars know. They are not 
found in Mark and Luke, and the Revised Version 
rules them out of Matthew. Therefore, the minis- 
ter or Christian, knowing this fact, is not justified in 
teaching or repeating them as coming from Christ. 
(See Rev. 22 : 18.) 

The following quotations taken from Alexander 
Campbell, Isaac Errett and John W. McGarvey 
agree with the foregoing statements. 

Alexander Campbell says: "The kingdom was 
evidently in the Jewish institution till Jesus died. 
Hence, the kingdom of heaven came not while Jesus 
lived. In anticipation, they believed the gospel of 



4i 6 THE CHURCH OF CHRIST 

the kingdom of God, just as in anticipation he said, 
'I have finished the work which thou gavest me to 
do,' before he began to suffer; and as he said, 'This 
cup is the new testament in my blood, shed for the 
remission of the sins of many,' before it was shed. 
So, while the doctrine of this reign — faith, repent- 
ance, baptism and a new principle of sonship to 
Abraham — was promulging by John, the twelve and 
the seventy and by himself, the kingdom of heaven 
was approaching; and those who received these prin- 
ciples by anticipation were said to enter into the 
kingdom, or to have the kingdom within them. 

"The principles of any reign or revolution are 
always promulged, debated and canvassed before a 
new order of things is set up. A party is formed 
upon these principles before strength is acquired, or 
a leader obtained, competent to the commencement 
of a new order of things. In society, as in nature, 
we have first the blade, then the stem and then the 
ripe corn in the ear. We call it wheat, or we call it 
corn, when we have only the promise in the blade. 
By such a figure of speech the kingdom of God was 
spoken of, while as yet only its principles were pro- 
mulging. When these American States were colo- 
nial subjects of the king of England, and long before 
the setting up of a republic, republican doctrines 
were promulged and debated" (The Christian Sys- 
tem, pp. 66, 67). 

Again he says: "Do we expect another Pente- 
cost? Do we expect another outpouring of the Holy 
Spirit? We know that there are some visionary 



THE KINGDOM 417 

preachers, as they are called, who are praying for 
another Pentecost, and who have been doing so for 
centuries past; but there never was, nor is there to 
be, a second Pentecost. Like myriads in Old Eng- 
land and in New England, they are repeating week- 
ly, and sometimes daily, 'Thy kingdom come,' a 
monumental proof that they never understood the 
meaning or design of the first petition of the Lord's 
Prayer. His prayer was answered on the first Pen- 
tecost after his resurrection. That kingdom came 
on that day. No intelligent Christian man could 
now in all earnestness say to the Lord Jesus, or to 
his Father, 'Thy kingdom come.' We may indeed 
evangelically pray for its enlargement, for its prog- 
ress at home and abroad, but to pray . . . 'every 
Sabbath' once and again . . . 'Thy kingdom 
come,' only demonstrates a shameful ignorance of 
the whole Sermon on the Mount. They do not be- 
lieve that on the first Pentecost after Christ's glori- 
ous ascension into heaven, and his coronation there, 
his reign or kingdom positively commenced. No 
Christian convert of that day ever afterwards 
prayed 'Thy kingdom come' " (Mill. Har., Vol. 
1861, p. 674). 

Isaac Errett says: "It must strike every reader 
of the New Testament how constantly the teachings 
of Jesus relate to his kingdom. That kingdom was 
not yet formally established. The prayer taught 
to the disciples had for its first petition, 'Thy king- 
dom come' (Matt. 6: 10), for as yet it was only 
'at hand.' So preached John the Baptist (Matt. 3: 

14 



4 i 8 THE CHURCH OF CHRIST 

2), Jesus (Matt. 4: 17), the twelve (Matt. 10: 7), 
the seventy (Luke 10 : 9) . During the personal min- 
istry of Jesus it existed only in a subjective sense, as 
a reign of principles and inspirations in the hearts 
of the people (Luke 17: 20, 21). It was not known 
as a visible, objective kingdom until after the ascen- 
sion and coronation of Jesus, when, for the first 
time, he was proclaimed as seated on the throne of 
David, laws were issued in his name, and men were 
enrolled as his subjects by submission to his openly 
proclaimed authority. (See Acts 2:29-47.) As 
the whole ministry of Christ — his life, teaching, 
death, burial, resurrection and ascension — was pre- 
paratory to the establishment of this kingdom (see 
Phil. 2:5-11), there must be, necessarily, found 
much in his teaching . . . concerning the nature 
and character of his kingdom, and the means of 
entrance into it. 

u His parables were mainly illustrations of the 
kingdom in various phases and aspects. 'The king- 
dom of heaven is like' leaven, a grain of mustard 
seed, a merchantman seeking goodly pearls, etc., etc. 
Not only in the parables, but in nearly all the private 
and public teachings of Jesus, something crops out 
concerning the kingdom then so near" {Evenings 
with the Bible, Vol. III., pp. 206, 207). 

Again he says: "In the light of all this teaching, 
preparatory to the setting up of the kingdom, read 
Acts 2, and see how all that Jesus previously taught 
concerning this kingdom is realized. Here we have 
the Spirit, the water, and sinners regenerated and 



THE KINGDOM 419 

brought into the kingdom . . . Three thousand 
were thus born from above, and entered into the 
kingdom of God. They renounced their old life; 
they put away their sins ; they put their trust in Jesus 
as Lord and Christ; they were, in view of their 
faith and repentance, 'baptized into Christ' ; they 
were enrolled among the subjects of King Jesus, the 
citizens of his kingdom" {Evenings with the Bible, 
Vol. III., pp. 209-212). 

J. W. McGarvey says: "It has become quite a 
fad in recent years to speak of the kingdom of God 
as being yet to come. It was yet in the future when 
Jesus taught his disciples to pray, 'Thy kingdom 
come,' but it came, and has been here now since the 
next Pentecost after his resurrection; and it is ex- 
tremely absurd to still speak of it as yet to come. 
Do you justify yourself by saying that you mean the 
further extension of the kingdom? Then say what 
you mean, and quit using Scriptural expressions in 
an unscriptural sense" {Christian Standard, July 31, 
1909, p. 7). 

IV. THE INTERCESSION. 

The question may well be asked: "Did Christ 
design this prayer to be offered after his last will 
and testament had been sealed by his blood, and 
he alone had been made intercessor between God 
and man?" 

Job lamented that there was no mediator, and 
said: "There is no umpire betwixt us, that might 
lay his hand upon us both" (Job 9:33). Samuel 



420 THE CHURCH OF CHRIST 

says: "If a man sin against the Lord, who shall 
entreat for him?" (i Sam. 2: 25). There was no 
absolute forgiveness before Jesus the Christ, and 
no mediator. 

"For there is one God and one mediator between 
God and men, the man Christ Jesus" ( 1 Tim. 2:5). 

"But now hath he obtained a more excellent min- 
istry, by how much also he is the mediator of a bet- 
ter covenant, which was established upon better 
promises" (Heb. 8:6). 

"For this cause he is the mediator of the new 
testament" (Heb. 9: 15-17). 

"Whatsoever ye shall ask in my name, that will 
I do, that the Father may be glorified in the Son" 
(John 14: 13). 

"If ye shall ask anything in my name, I will do 
it" (John 14: 14). 

"If ye abide in me, and my words abide in you, 
ye shall ask what ye will, and it shall be done unto 
you" (John 15: 7). 

"If we ask anything according to his will, he 
heareth us" (1 John 5: 14). 

"My little children, these things I write unto 
you, that ye sin not. And if any man sin, we have an 
Advocate with the Father, Jesus Christ the right- 
eous: and he is the propitiation for our sins; and 
not for ours only, but also for the sins of the whole 
world" (1 John 2: 1, 2). 

"Verily, verily, I say unto you, Whatsoever ye 
shall ask the Father in my name, he will give it you. 
Hitherto ye have asked nothing in my name. Ask, 



THE KINGDOM 421 

and ye shall receive, that your joy may be full" 
(John 16:23, 24). 

"For the law, having a shadow of the good 
things to come, and not the very image of the things, 
can never with the same sacrifices year by year, 
which they offer continually, make perfect them that 
draw nigh. Else would they not have ceased to be 
offered, because the worshipers, having been once 
cleansed, would have had no more consciousness of 
sins. But in those sacrifices there is a remembrance 
made of sins year by year. For it is impossible that 
the blood of bulls and goats should take away sins" 
(Heb. 10: 1-4). 

u And every priest indeed standeth day by day 
ministering and offering oftentimes the same sacri- 
fices, the which can never take away sins" (Heb. 10: 

11). 

These passages show that Christian prayer is to 
be offered to the Father in the name of Christ. It 
is therefore evident that this prayer was not de- 
signed for the present dispensation. 

It is abundantly shown by these and other pas- 
sages that God reigned over all the earth, yet only 
a small portion of its inhabitants knew, recognized 
or worshiped him. It would have been just as 
reasonable for his true worshipers, under former 
dispensations, to have prayed for God's kingdom to 
come as for Christians, under the reigning Christ, 
to pray for his kingdom to come. The church and 
kingdom being established on the same day, and 
the terms of admission the same, why not also pray, 



422 THE CHURCH OF CHRIST 

"Thy church come"? Idolatry, hatred, polygamy, 
slavery and crimes of all kinds were world-wide 
under God's sovereign reign, and because they exist 
now under Christ as King, Christians are not there- 
fore authorized, as stated by some, to pray for his 
kingdom to come. (It would be as absurd for a 
British subject' to pray for the kingdom of England 
to come as for a Christian under Christ to pray for 
his kingdom to come.) 

// Christ's kingdom was not established on earth 
— when for the suffering of death he was crowned 
and his proclamation issued — then Christ has no 
kingdom on earth. If it was established, then it is 
most absurd to pray for it to come now, for it was 
to u stand for ever." 

The position is taken that "the kingdom was 
present while he (Jesus) spake," and such Scriptures 
as the following are quoted: "The kingdom of God 
is in the midst of you." "Publicans and harlots go 
into the kingdom of God before you." "Ye shut the 
kingdom of heaven against men." From those, and 
other like passages, the statement is made, "The 
kingdom was a present reality during the public 
ministry of our Saviour." 

If these passages are to be thus interpreted, then 
these people were in the kingdom before the church 
was established, before Peter had been given the 
keys of the kingdom (Matt. 16) ; also while they 
were under the old covenant and before the law was 
nailed to the cross. Before Christ was coronated 
Lord or King, and before he became the Mediator 



THE KINGDOM 423 

of the new covenant. Paul declares the gospel to 
be the death, burial and resurrection of Christ, and 
it is not reasonable that the kingdom or church was 
established before all power was given to him in 
heaven and on earth, and before this power was 
given to the apostles and the facts upon which it was 
founded had transpired. Alex. Campbell says : 

u Didnot the Saviour teach his personal pupils, or 
disciples, to pray, 'Thy kingdom' — more truthfully, 
'thy reign' — 'come'? Does any king's reign or 
kingdom commence with his birth? still less with his 
death? Did not our Saviour himself, in person, de- 
cline the honors of a worldly or temporal prince? 
Did he not declare that his kingdom 'is not of this 
world'? Did he not say that he was going hence, 
or leaving this world, to receive or to obtain a king- 
dom? And were not the keys of the kingdom first 
given to Peter to open, to announce it? And did 
he not, when in Jerusalem, on the first Pentecost 
after the ascension of the Lord Jesus, make a public 
proclamation, saying, 'Let all the house of Israel 
know assuredly that God has made [or constituted] 
the identical Jesus of Nazareth, the son of Mary, 
both the Lord and the Christ, or the anointed 
Lord'? 

"Do kings reign before they are crowned? be- 
fore they are anointed? There was not a Christian 
church on earth, or any man called a Christian, until 
after the consecration and coronation of Jesus of 
Nazareth as the Christ of God" {Popular Lectures, 
p. S56). 



424 THE CHURCH OF CHRIST 

How can any preacher, Sunday-school super- 
intendent or congregation offer this prayer with 
hopes of answer, when they know that Christ is now 
King and has an established kingdom? When they 
also know that the petition here made for daily 
bread was abolished, that this prayer now does not 
include the mediation of Christ, and that he never 
uttered the concluding words? 

// the Lord's prayer just before his betrayal, 
recorded in the seventeenth chapter of John, "That 
they may all be one, that the world may believe that 
thou hast sent me," had been memorized and re- 
peated down through the ages as frequently as this 
prayer taught the disciples, and Christians had 
worked for the fulfillment of its object, the whole 
family of God on earth would be one now and the 
peoples of this world would soon be delivered (t out 
of the power of darkness" and translated "into the 
kingdom of his dear Son" (Col. 1 : 13). 

In concluding we will say that all God's revela- 
tion to man terminated in establishing "the kingdom 
of his dear Son." It was the end. 

The keys of this kingdom were given to Peter 
(Matt. 16). It was opened on the day of Pente- 
cost (Acts 2), and three thousand became subjects 
of the coronated Christ. Multitudes both of men 
and women thereafter entered upon the same terms 
which have never been changed. 

Peter, having the keys under this same commis- 
sion, opened the door to the Gentiles (Acts, chaps. 
10, 11, 15). He also tells citizens of the kingdom 



THE KINGDOM 425 

how to live here so that abundant entrance shall be 
ministered unto them "into the everlasting kingdom 
of our Lord and Saviour Jesus Christ" (2 Pet. 1). 
Thus Christians are led through the path of duty to 
a glorious destiny. 

The honor and happiness of being a citizen of 
Christ's kingdom here is greater than any king or 
potentate can bestow, "but what must it be to be 
there?" — to enter the everlasting kingdom, to go 
into its capital city with its walls of jasper and gates 
of pearl, to walk upon its golden streets, "to stand 
upon the sea of glass having the harps of God," to 
bask in the river of life — and on its banks with im- 
mortal hands gather ripe fruit from the tree of life 
— and join in the glad anthem of its blessed inhab- 
itants to Him who has redeemed us and "made us 
kings and priests unto God." 



THE LORD'S SUPPER 

This institution is called in the New Testament 
"The Lord's Supper," a "The Breaking of Bread," b 
"The Communion of the Body and Blood of 
Christ." It is not Scripturally or properly called a 
"Sacrament," or "the Eucharist," for it is a memo- 
rial institution. Paul says, "I have received of the 
Lord that which I also delivered unto you," c and 
"that the Lord Jesus said, This do in remembrance 
of me; for as often as ye eat this bread and drink 
this cup, ye do show the Lord's death till he come." d 
Paul, in writing to the Galatians, said: "O foolish 
Galatians, who did bewitch you, that ye should not 
obey the truth, before whose eyes Jesus Christ hath 
been openly set forth, crucified among you?" e How 
could Christ be set forth crucified among the Gala- 
tians in Asia Minor? It was evidently in partaking 
of these emblems. This agrees with Paul, who says : 
"As often as ye eat this bread, ye show forth the 
Lord's death until he come." This institution has 
been observed from the days of Christ until the 
present time, and as oft as it is observed, the Lord's 
death is shown. Jesus Christ is set forth crucified 
by those partaking of these emblems. It is there- 



al Cor. 11:20. b Acts 2:42. <=i Cor. 11:23-26. <U Cor. 
10:16. eGal. 3:1. 

426 



THE LORD'S SUPPER 427 

fore a continuous memorial service going back to 
the cross. It is a complete chain of evidence reach- 
ing back to the cross without a single link having 
been broken, and proves the great facts of the 
gospel. 

When we in the United States of America ob- 
serve Independence Day, the Fourth of July, there 
is no one who doubts that the Declaration of Inde- 
pendence was made upon that date, and if it should 
be observed for ten thousand years, it would still tes- 
tify to the fact that independence was declared on 
the Fourth of July. So, as long as this institution 
is observed, even until the end of time, it will 
be a monument showing the great fact of the cruci- 
fixion. 

In this institution we behold the greatest monu- 
ment ever reared on earth. It is more durable, more 
revered, more sacred than any known to man. 
Monuments are erected to perpetuate memory, to 
mark achievement, to record deeds, to express grati- 
tude and love for the dead. But the Christian world 
gathers around this monument on the day on which 
its Founder arose from the dead, when he came back 
from the tomb and proclaimed life after death. He 
says, "I am he that was dead and am alive again, 
and have the keys of death and Hades, a and I am 
the resurrection and the life; ... he that liveth 
and believeth in me shall never die." b Beneath all 
the monuments of the great and good of earth re- 



aRev. 1:18. b John 11:25, 26. 



428 THE CHURCH OF CHRIST 

pose the dust of the dead, but Christ arose from the 
dead, ascended into heaven and has gone on before 
to prepare an eternal home for the redeemed. 

Tears of sorrow will ever be shed at the monu- 
ments of loved ones, but this monument will call 
forth tears of joy until there shall be no more 
sorrow and no more death. 

All earthly monuments are local and perishable ; 
they crumble and time erases the names inscribed on 
them. This monument is universal and eternal, and 
the inscription upon it is seen and read upon all the 
continents of the earth and in the islands of the sea. 
Wherever this memorial institution is observed, 
Jesus is set forth crucified, as he was by the Gala- 
tians in Asia Minor nineteen hundred years ago. It 
shows the Lord's death, and will forever testify to 
the death of the Christ until he shall come again in 
the "clouds of heaven with power and great glory." a 

We are told that in the night in which Jesus was 
betrayed, he "took bread and blessed and brake it, 
and said, This do in remembrance of me. He also 
took the cup, . . . saying, Drink ye all of it." 
Again we are informed that "upon the first day of 
the week, when the disciples came together to break 
bread, Paul preached unto them." b On what first 
day did they meet? Evidently on every first day. 
When God commanded Israel to remember the Sab- 
bath day and keep it holy, he meant every Sabbath 
day. They did not remember one Sabbath day to 



a Matt. 24 : 30. b Acts 20 : 7. 



THE. LORD'S SUPPER 429 

keep it holy once in every three months or a year. 
The phraseology is the same in both cases. 

There is Scriptural example for observing "The 
Lord's Supper" every first day, but there is no 
Scriptural example or warrant for observing it less 
frequently — monthly, quarterly or annually. Some 
say that it will become too common, but certainly 
not any more than the observance of the day itself 
in memory of His resurrection, or preaching or 
praying every first day. Some, in observing it every 
three months, take three days in preparation for it, 
but all Christians have six days every week to 
prepare for its observance. 

We hear much about keeping the first day of the 
week, the Lord's Day, and many confound it with 
the Sabbath day, calling it Sabbath. They are 
different days, kept for an entirely different object. 
The Sabbath day was kept by the Jews "as a sign" 
"throughout your generations." a Not our genera- 
tions. While the Sabbath is enjoined in the Fourth 
Commandment under Moses, it is nowhere imposed 
upon Christians under Christ, and there is no Scrip- 
tural authority or warrant to call the first day, or 
Lord's Day, the Sabbath; therefore no Christian 
has divine right to call it Sabbath. The Lord's Day 
is kept for a different purpose and in a different way, 
and it is not properly or Scripturally kept by the 
church without observing the Lord's Supper, which 
was ordained by "the Lord of the sabbath." b This 



a Ex. 31:17. b Mark 2: 28. 



430 THE CHURCH OF CHRIST 

institution was observed every first day by the early 
Christians, which fact is not disputed, as is abun- 
dantly proven both by sacred and profane history. 

Much is said in the Christian Scriptures about 
the importance of confessing Christ. He is the cen- 
ter of all Christian truth. "Every one, therefore, 
who shall confess me before men, him will I also 
confess before my Father who is in heaven." a 

Here, Christians have the honor and privilege 
every Lord's Day to reconfess and reconsecrate 
their lives to the service of Christ in the most solemn 
and public manner, and thus bear testimony to his 
death until he shall come again. 

All systems have centers. As the sun is the 
center of our solar system, so is Christ the center 
of the Christian system. All physical life and 
growth come from the sun; without it the world 
would be a barren waste, empty, void; even so, with- 
out Christ no spiritual life could be sustained on this 
planet, death would reign supreme without the hope 
of life again. He is the only "Light that lighteth 
every man that cometh into the world." All the rays 
of light that penetrate spiritual darkness and shine 
in the tomb come from the Sun of righteousness. 

Before this institution was established, its life- 
sustaining power was presented by Jesus in the most 
striking way: the Jews "marveled at him" because 
he said: "I am the bread of life. Your fathers did 
eat manna in the wilderness, and are dead. This is 



a Matt. 10:32; Matt. 16:16; Rom. 10:9, 10; 1 Tim. 6:13. 



THE LORD'S SUPPER 431 

the bread which came down from heaven, that a 
man may eat thereof and not die. I am the living 
bread which came down from heaven. If any man 
eat of this bread, he shall live forever, and the bread 
that I will give him is my flesh, which I will give for 
the life of the world. . . . Verily, verily, I say 
unto you, Except ye eat the flesh of the Son of man 
and drink his blood, ye have no life in you. Whoso- 
ever eateth my flesh and drinketh my blood hath 
eternal life, and I will raise him up at the last day." a 
No doubt this most impressive statement looked 
forward to the Lord's Supper. 

When Christ told Nicodemus in a figurative way 
of the new birth, and how before it was established 
persons were to enter the kingdom, it seemed a mys- 
tery, but became plain after the commission was 
given and the kingdom was established on the day of 
Pentecost, and three thousand were u born of water 
and the Spirit." b 

So, this figurative language became plain and its 
meaning was clearly shown on the night of His be- 
trayal, when "he took bread, and gave thanks, and 
brake it, and gave unto them, saying, This is my 
body which is given for you ; this do in remembrance 
of me. Likewise also the cup after supper, saying, 
This cup is the new testament in my blood, which 
is shed for you." c We now comprehend the u bread 
which came down from heaven," and understand the 
significance of the blood of the new and "everlasting 



a John 6 : 48-54. b John 3:1; Acts 2 : 38. c Luke 22 : 19, 20. 



432 THE CHURCH OF CHRIST 

covenant," through which the spiritual life of believ- 
ers is sustained and all the coming glories of the 
future revealed. 

The whole sacrificial system of the Old Testa- 
ment was based upon death. All pointed to the 
death of Jesus. "He died for our sins according to 
the scriptures." Is it more unreasonable that spir- 
itual life should be made to depend upon death than 
temporal or physical life? 

All temporal life is sustained by death. Every- 
thing we eat must first die. We are literally clothed 
in death. Every article of food and every fiber in 
a garment is broken off from its connection with 
nature, and is therefore dead before being appro- 
priated by us. We live in a world of death. Marvel 
not, therefore, that spiritual life is also sustained by 
death. The Patriarchal and Jewish sacrificial 
systems were founded upon death. 

Christ was not only the end of all God's revela- 
tion to man, but he was the end of the whole sac- 
rificial system, both Patriarchal and Jewish. All 
sacrifices pointed down to and had their fulfillment 
in him. 

He died as the great antitype prefigured by every 
victim that had bled on Patriarchal or Jewish altar. 
It pleased God through the death of his Son to re- 
deem man from death and translate him to a world 
where there is no death, "where naught that blooms 
shall die," and give him everlasting life. This life- 
giving death is represented here. A memorial of 
his life-giving power is presented to us in the ordi- 



THE LORD'S SUPPER 433 

nance of the Lord's Supper. We may appeal to the 
whole sweep of human history, yet we find no state- 
ment or inscription on any monument of the good 
or great showing that any one ever came back from 
the tomb and proclaimed life after death save Jesus. 
The world celebrates the birth of its greatest men, 
but the Christian celebrates the death of Jesus, the 
founder of the everlasting age. 

The Lord's Supper represents the greatest event, 
in the world's history, nothing less than a new crea- 
tion in Christ Jesus. "If any man be in Christ, he 
is a new creature ;" a as "in Adam all die, so also in 
Christ shall all be made alive." b It points to a new 
heaven and a new earth, where no flaming sword 
will drive away the inhabitants from the tree of life. 
The poet said: " 'Twas great to speak the world 
from naught, but greater to redeem." 

Again, the Lord's Supper is the antitype of the 
Jewish Passover. "Christ our passover is sacrificed 
for us." c The slaying of the paschal lamb was the 
final act which saved the children of Israel from 
Egyptian bondage, but the sacred blood shed in "our 
passover" saves from the bondage of sin. It was 
fifty days from the slaying of this lamb in Egypt 
(which was to be without spot or blemish) until the 
giving of the law by Moses on Mt. Sinai, through 
obedience to which Israel was to be saved from their 
enemies and to be blessed with all temporal good, 
but were not promised eternal life. d 



*2 Cor. 5:17. b 1 Cor. 15:22. ci Cor. 5:7. <* Deut. 20 : 8. 



434 THE CHURCH OF CHRIST 

It was just fifty days after the sacrifice of the 
Lamb of God (who was spotless, sinless), the Chris- 
tian's Passover, until the gospel, the law of Christ, 
was given on Mt. Zion on the day of Pentecost, 
promising deliverance to all mankind, not only from 
the bondage of sin and death, but eternal life and 
everlasting blessedness. 

The Passover was the most important feast of 
.Israel. It was sacred, and kept in constant remem- 
brance their great deliverance. 

The Jewish Passover was only typical of the 
Christian's Passover. The antitype under Christ 
is certainly more important, more significant, more 
sacred, more holy. It represents the blood of the 
Everlasting Covenant shed, not for Israel alone, 
but for the whole world, not to deliver from the 
bondage of Egypt, but from the bondage of sin, 
death and the grave. Should the antitype be passed 
by hurriedly or lightly, when the type was observed 
most solemnly by the Jews? Shall eternal redemp- 
tion make less impression upon Christians than re- 
demption from earthly bondage upon Israel? Here, 
as nowhere else, we "behold the Lamb of God that 
taketh away the sin of the world." a 

All preceding revelations of God to man were 
marked by outward ceremony and service. The 
Christian by spiritual service; "The law was given 
by Moses, grace and truth by Jesus Christ." b The 
Patriarchal and Jewish religions were full of sacri- 



ajohn 1:29. b John 1:17. 



THE LORD'S SUPPER 435 

iices and ceremony, of washings and purifications, of 
all kinds of sacrifices for all kinds of sin; so much so 
that Peter said the law was a burden "which neither 
our fathers nor we were able to bear." a Under 
Christ all outward services are reduced to two acts, 
one in coming into his church, baptism, and one in 
the church, the Lord's Supper. Both represent the 
great facts upon which the gospel is founded, and 
are monumental. Baptism represents the burial and 
resurrection of Christ. The Lord's Supper repre- 
sents his death; so that these two institutions repre- 
sent the gospel, for Paul says : "The gospel which I 
preached unto you . . . that Christ died for our 
sins according to the scriptures; and that he was 
buried; and that he rose again the third day." b 

Some say baptism is non-essential and mere 
ceremony. Upon this we make three observations: 

First, Jesus was baptized and said to John, 
"Thus it becomes us to fulfil all righteousness." 
Jesus makes it a righteous act. He also says, 
"Follow me." 

Second, it is the only requirement under Christ 
in which all the sacred names of the Deity are in- 
voked. Baptized "into the name of the Father, the 
Son and the Holy Spirit." 

Third, it is a memorial institution, representing 
the burial and resurrection of Christ, "buried with 
him by baptism unto death, wherein we are risen." d 



a Acts 15:10. M Cor. 15:1-4. c Matt. 28:19. d Col. 2:12 
and Rom. 6 : 4. 



436 THE CHURCH OF CHRIST 

As the Lord's Supper shows his death, so both his 
burial and resurrection are shown in this ordinance. 
This should settle the meaning of this word "bap- 
tism." Christian people can never unite upon the 
word of the apostles as Christ prayed, a by adopting 
an ordinance that does not show the burial and resur- 
rection of the Lord, as the Lord's Supper shows his 
death. Both keep in memory the great facts of the 
gospel. 

Not in all God's revelation to man is divine wis- 
dom more clearly shown than in the establishment of 
these two institutions, the Lord's Supper and bap- 
tism. The one a permanent and perpetual monu- 
ment showing the Lord's death for all time, in all 
places, to all people. The other representing to a 
like extent the burial and resurrection, infinitely 
better and more realistic than any human substitute 
that the wisdom or cunning of man has or ever can 
devise. The finite is challenging the infinite when- 
ever an attempt is made to annul or modify in any 
degree these divine institutions. 

The world's great heroes conquered in life, 
Christ in death. His immediate followers, lament- 
ing his death, said, "We trusted that it had been he 
who should have redeemed Israel," b not then know- 
ing that by his death the whole world could be re- 
deemed. Neither the life nor the death of any of 
the great and good of earth accomplished what 
Jesus did by his death. There was no promise of 



a John 17 : 20, 21. *> Luke 24 : 21. 



THE LORD'S SUPPER 437 

life after death before him. Of all the great dead 
of earth, only one death is celebrated. 

Not one word of inspiration has reached the 
world since He said, "I am Alpha and Omega, the 
beginning and the end." a No one before him came 
back from the dead to teach the way of life, and no 
one since. Buddha, Confucius, Zoroaster, Moham- 
med, and others, have given no divine revelation, not 
one has triumphed over death. Mohammed bor- 
rowed from Moses and Christ, and perverted both. 
Pagan religions never promised life after death, nor 
did the Jewish reveal "the way, the truth and the 
life." Jesus said, "I am the resurrection and the 
life." b "No man cometh to the Father but by me." c 

No event in all history is better authenticated 
than the resurrection of Christ. The apostles gave 
their lives in attestation of this fact. He was seen 
after his resurrection by many persons. Paul says, 
"He was seen of above five hundred brethren at 
once." d 

Christ says, "And I, if I be lifted up from the 
earth, will draw all men unto me." e This is done by 
his followers keeping constantly before the world 
his crucifixion; hence this institution was ordained 
and established. Wherever the gospel is preached 
and a church established, these emblems bear indis- 
putable testimony to the fact that Jesus was lifted 
up. Shortly after the crucifixion on Calvary, thou- 



aRev. 22:13. bjohn 11:25. cj hn 14:6. <*1 Cor. 15:6. 
ejohn 12:32. 



438 THE CHURCH OF CHRIST 

sands in Jerusalem, Judea, Samaria, and hundreds 
of thousands throughout the then known world, 
were drawn to him, and now millions are being 
drawn to him. Here, Jesus is shown lifted up every 
week. He is set forth crucified among us as he was 
in Asia Minor nineteen hundred years ago. 

The most glorious scene ever witnessed on earth 
was on the Mount of Transfiguration. Moses and 
Elias came back from the regions of the dead, the 
only human beings recorded in the annals of time 
who appeared in this world robed in the glory of 
the heavenly world, and Jesus' face shone "as the 
sun" and "his raiment was white as the light." They 
talked to him about his death, which was to be 
accomplished at Jerusalem. Christians meet to medi- 
tate upon the theme of this heavenly conversation. 
This is the great theme of the ages, of the proph- 
ets, apostles and ministers of God. It is the theme 
of the preacher, teacher and saint. It will be pro- 
claimed around the world in all coming time, to save 
the lost, to cheer the sorrowing, to comfort the 
dying, and will be sung as a new song in heaven, for 
"thou wast slain and hast redeemed us." All 
the hallowed memories of the past, all future hope 
of being and blessedness, are represented here. 
They all cluster around the cross and the tomb of 
Jesus. 

The grandest scene ever witnessed on earth was 
His transfiguration; the most shocking was His 
death; both were required to give the myriads of 
earth hope after death. More than one hundred 



THE LORD'S SUPPER 439 

generations lie dead beneath our feet; graves every- 
where — on the mountain, in the valley, on the plain 
and in the sea. The ocean is forever chanting the 
requiem of its unnumbered dead. All these are but 
waiting, for "all that are in their graves shall hear 
his voice and shall come forth." a What a gathering 
that will be ! 

If it were not for the facts represented by this 
ordinance, there would be no revelation, no Bible, no 
church. It was its observance that kept the church 
alive through the ages. In the early spread of Chris- 
tianity, many churches had no preachers, and existed 
without elders for a time. Paul and Barnabas went 
over the ground traversed in the first part of their 
missionary journey, and "ordained them elders in 
every church." b In the beginning of the current 
Restoration movement by the disciples of Christ, it 
was prominent, and kept many churches together 
for long periods without preaching. If it were so 
observed now, it would in an important degree sup- 
ply the great need of more preachers. All Christians 
are "kings and priests unto God," and have a right 
to administer this ordinance as they did in the days 
of the apostles. 

Some hesitate to partake of these emblems, fear- 
ing that they are unworthy and may come under con- 
demnation. While self-examination is enjoyed and 
is important, yet the condemnation, as Paul puts it 
in Corinthians, is "if he discern not the Lord's 



a John 5:28, 29. b Acts 14:23. 



440 THE CHURCH OF CHRIST 

body." It is a means of grace. As well might those 
who do wrong cease to pray as to neglect this ordi- 
nance appointed, or any other duty commanded. 

There is no open communion or close commun- 
ion spoken of in the New Testament Scriptures. 
There is simply a communion. This is the Lord's 
table, not our table. The Lord's people have a 
right to it. The Lord, himself, presides here. We 
are only servants under him. We are told that 
"where two or three are gathered together in my 
name, there will I be in the midst of them." When- 
ever this table is spread in good faith, any son or 
daughter of God has a right to it, and no congrega- 
tion has divine right to forbid them. Whom Christ 
has invited, none may exclude. "This do in remem- 
brance of me." Who has a right to say who shall 
pray, sing or commune in the house of God? This 
is not a denominational institution. It is the Lord's. 
In partaking of it, Christians do not endorse denom- 
inational peculiarities. It is individual. He who 
partakes unworthily eats or drinks condemnation to 
himself and not to another. Therefore each one 
should examine himself. 

On the Lord's Day the communion was first and 
the preaching afterwards. When they met on the 
first day of the week to break bread, Paul preached 
to them, and "continued his discourse until 
midnight." 

The love of God is represented here, the proof 
of the gospel is here, its power is here, union in one 
body is here, the communion of the saints is here. 



THE LORD'S SUPPER 441 

the family of God meets here, the facts of the gospel 
are shown here. The church was built around this 
ordinance. It is the foundation of hope, the Lord 
presides here, the forgiveness of enemies is here, all 
hope centers here. This ordinance represents the 
new creation, u created anew in Christ Jesus/' 

Paul determined "not to know anything among 
you save Jesus Christ and him crucified." 3 It is the 
facts represented here that are redeeming this sinful 
world. No sermon is so convincing, no exhortation 
so pathetic, no song so impressive and thrilling, as 
the hallowed memories that cluster around the table 
of our Lord. 

It brings Christians in direct contact with the 
blood of Christ. His blood flowed in his death. 
"The blood of Jesus Christ, his Son, cleanseth us 
from all sin." b "By his blood shall we be saved." 

All the tables spread on earth by man are for 
his bodily wants. This alone is for his spiritual 
needs. It is to strengthen the spirit for an eternal 
life. If, because the Corinthians ate and drank un- 
worthily, "some were sick and some weak and others 
slept," what shall be said of those who neglect this 
ordinance or partake of it very infrequently and yet 
claim to be Christians? Has any one ever known a 
Christian engaged in active service who neglected 
the table of the Lord, this spiritual food? 

At this table all Christians are guests by Christ's 
invitation. "Where two or three are gathered to- 



a 1 Cor. 2:2. b l J hn 1 : 7. 



442 THE CHURCH OF CHRIST 

gether in my name, there am I in the midst of 
them." a 

Honor, dignity, riches and title are represented 
here as nowhere else on earth. Christians meet as 
"kings and priests unto God," "heirs of God and 
joint-heirs with Christ." It is always considered 
an honor for a citizen to be invited to a table of a 
king, a president or a governor; but here all have 
titles, all have honor and riches, whether "male or 
female, bond or free." "Kings and priests," "heirs 
of God and joint-heirs with Christ." How rich are 
guests at this table ! We are informed, "For by him 
were all things created that are in heaven and that 
are in earth." b It is said of Christians, "All things 
are yours; and ye are Christ's; and Christ is 
God's." c 

Here are shown the love of God, his mercy and 
justice. The new commandment is exemplified here, 
"that you love one another, as I have loved you." 
This commandment is new because Jesus loved his 
enemies and died to redeem them. Here Christians 
should have the same spirit which was taught and 
exemplified by Christ: pray for their enemies, and 
for those who despitefully use them and even 
persecute them. 

// there is any service in the church of the living 
God that should not be hurried through, it is this 
memorial service. It requires time for self-examina- 
tion and for meditation upon the great work of 



a Matt. 18 : 20. b Col. 1 : 16. c 1 Cor. 13 : 22, 23. 



THE LORD'S SUPPER 443 

human redemption. All God's revelation for four 
thousand years clusters around the holy scene of the 
cross. Tarry, then, with the Saviour in his death. 
Listen to his gracious words from the cross, for all 
hope of future being and blessedness is centered 
here. 

"Do this in memory of me." These are among 
the last words of Jesus spoken to his followers just 
before his betrayal and crucifixion. The last words 
of father and mother are cherished and kept in 
memory by the children and friends while life en- 
dures. The last words of Jesus establishing this 
institution are most solemn and important, and will 
be cherished in undying affection until time shall be 
no more. 

Upon the first day of the week, when the dis- 
ciples came together to break bread, "Paul preached 
unto them." This is the only Scripture account we 
have of the observance of the first day of the week, 
while we are informed that Christ arose from the 
dead on the first day, and on the evening of this 
same day appeared to his disciples, and again in 
eight days thereafter, being the first day of the 
week, he again appeared to them, and also that the 
Holy Spirit descended and his kingdom and church 
were established on this day. It is here, and only 
here, at Troas, that we are informed that the dis- 
ciples "met on the first day of the week to break 
bread." 3 Here this day is set aside by example for 



a Acts 20:7. 



444 THE CHURCH OF CHRIST 

the specific purpose of breaking bread or observing 
the Lord's Supper; even the great apostle's preach- 
ing was secondary. Here we also have an example 
of the order in which this ordinance was observed. 
It seems to have been observed before preaching, 
and it should be so observed by Christians now. This 
is more and more becoming the habit of Christians. 
Again, whether it be observed before or after 
preaching, it should be observed in the presence of 
the audience, and thus "show the Lord's death" as 
a continuous proof of the great facts of the gospel. 
It must be recognized by the careless or unbelieving 
as a monument of the death of Jesus for our sins 
"according to the scriptures," whose inscription has 
never been defaced. It should not be observed as a 
mere ceremony "as the manner of some is," simply 
by giving thanks and passing the emblems, much less 
by giving thanks for both the bread and the wine at 
the same time, which is unscriptural. The order of 
this service is fully set forth by Luke. "He took 
bread, and gave thanks, and brake it, and gave it 
unto them, saying, This is my body which is given 
for you: this do in remembrance of me. Likewise 
also the cup after supper, saying, This is the new 
testament in my blood, which is shed for you." a 
This shows clearly that thanks were first given for 
the bread, and after eating, or "after supper," 
thanks were given for the cup before it was passed. 
In all accounts given of this ordinance , this order 



a Luke 22:19, 20. 



THE LORD'S SUPPER 445 

is plainly implied. Through all the ages it has come 
down to us in this order. The innovation of this 
Scriptural order by a few Christians is of very recent 
origin. It illy becomes any people who plead for 
the restoration of the gospel in its ancient order in 
precept and example, to violate any principle for 
which they stand. They should not condemn others 
for changing ordinances and disregarding estab- 
lished examples while not observing them Scriptur- 
ally themselves. 

There are at least two unscriptural habits or 
customs in observing the Lord's Supper which are 
practiced by many professed followers of Christ in 
recent years. The first and more general one is 
calling the Lord's Supper a sacrament, and observ- 
ing it only three or four times in a year, and having 
meetings of the congregation two or three days in 
advance to prepare for its observance. In regard 
to the first one, we observe that it is not a sacrament, 
which means an oath, but it is a memorial ordinance. 
"This do in remembrance of me" are the words of 
Christ. It also shows u the Lord's death till he 
come." a It was observed by Christians in the early 
ages of the church every Lord's Day, as is shown by 
profane and sacred history. All should return to 
the primitive practice. All Christians need this 
spiritual food week by week. 

The second unscriptural custom is that of giving 
thanks for the bread and wine together and passing 



al Cor. 11:26. 



446 THE CHURCH OF CHRIST 

both to the saints of God at once. We are glad to 
say that this custom is quite limited and is of recent 
origin, and, so far as informed, it is practiced only 
by a few of those who observe weekly communion, 
and is being abandoned by some of these as unscrip- 
tural. If both of these unwarranted practices were 
equal, it would be difficult to determine which would 
retard spiritual growth the most. The tendency of 
one is to starve; of the other, to promote spiritual 
dyspepsia and weakness. The latter does not give 
time for self-examination and reflection in regard to 
the great facts represented in the bread of life that 
came down from heaven, of which it is said, "He 
that eateth this bread shall live for ever," "a man 
may eat thereof and not die." a 

Such a hurried observance does not give time to 
consider the hallowed scenes that forever cluster 
around the cross, when all nature was shocked, the 
earth convulsed, rocks split, and the sun was dark- 
ened, and the graves of the dead were opened; nor 
does it give time for thought on the gracious words 
uttered from the cross. 

This ordinance should never be observed in 
haste, as a ceremony. Scripture should be quoted 
showing its divine significance. Before partaking 
of these emblems, the preacher, an officer, or a mem- 
ber of the church should call attention to its great 
importance and the Scriptural manner of its observ- 
ance. Haste is unbecoming and irreverent. There 



a John 6: 50-58. 



THE LORD'S SUPPER 447 

should be time for self-examination and meditation. 
While Christ is being set forth crucified, thoughts 
should go back to the wondrous price paid for the 
redemption of the race. 

The last words from the cross should ever stir 
the deepest emotions of the human heart. They are 
seven in number (the number of perfection), and 
will be remembered as long as there is sin and a 
Saviour. Listen to them. 

First: "Father, forgive them, for they know not 
what they do." Here is forgiveness in its broadest 
and fullest extent — forgiveness for enemies. While 
seated here, who can harbor hatred even for an 
enemy, much less be unwilling to forgive an erring 
Christian? 

Second: "To-day shalt thou be with me in para- 
dise." Here we see the depth of Jesus' love, extend- 
ing to a self-condemned criminal, showing that the 
lowest and most fallen may trust in him. Shall we 
not seek to save such? 

Third: "Woman, behold thy son, . . . Be- 
hold thy mother." Here is shown His perfect sym- 
pathy as a man. In his excruciating pain, he thinks 
of the comfort of his mother, and commends her to 
his beloved disciple, John. 

Fourth: "I thirst." This shows His human 
pain and anguish in his suffering for our sins. He 
was offered "gall and vinegar," but refused to 
drink. 

Fifth: "My God, my God, why hast thou for- 
saken me?" He died as a sinner in order to become 



448 THE CHURCH OF CHRIST 

a Saviour. This shows that his extreme agony was 
not physical pain, but it was in being forsaken of 
God. "He who knew no sin, became a sin-offering." 
"God could not look upon sin with the least degree 
of allowance." Thus, while in dying He was for- 
saken, no Christian dies in such gloom. "I will 
never leave thee nor forsake thee." All can say, like 
the dying Stephen, "Lord Jesus, into thy hands I 
commend my spirit." 

Sixth: "It is finished." Prophecy, promise and 
type are fulfilled. The whole sacrificial system is 
ended in the sacrifice of "the Lamb of God that 
taketh away the sin of the world." Thus the great 
work of human redemption is complete. 

Seventh: "Father, into thy hands I commend 
my spirit." Having met the demands of justice, he 
commends his spirit to God. 

While at this table, these immortal sayings, with 
their deep significance, are impressed as nowhere 
else. 

"Though he was rich, yet for our sakes he 
became poor." He stooped from heaven to earth 
that He might raise us up to God. He wore a 
crown of thorns that we might wear a crown of 
glory. 

He died a sin-offering, died as no Christian ever 
dies. He died to take away the sting of death and 
to comfort the dying. He died for "our sins." How 
different His death from that of Christians, or the 
death of Stephen, the first Christian martyr! He, 
filled with the Holy Spirit, looked up to heaven and 



THE LORD'S SUPPER 449 

saw "the glory of God, and Jesus standing on the 
right hand of God," a not sitting as he is elsewhere 
represented, but standing in token of deep sympathy 
for his suffering saint and ready to meet his dying 
prayer, "Lord Jesus, receive my spirit." 

Tarry, then, at the cross, for here the Christian 
sees his own triumph over death; tarry at the cross, 
for these emblems represent the whole remedial sys- 
tem, the justice of God, the truth of God, the mercy 
of God, and his undying love. The angels desired 
to look into this redeeming love, and they wondered 
at the depths of the "mercy of God." If the angels 
ever spread their glittering wings over the redeemed 
of earth, it is while seated at the table of the Lord. 
In partaking of this spiritual food, this bread which 
came down from heaven, we come so near to the cru- 
cified One that we can almost hear the footfalls 
from the heavenly world and hear the songs of the 
redeemed on the other shore. 

Through this ordinance we look forward to a 
place where no flowers that bloom shall ever fade, 
where no beauty shall ever be dimmed, where no 
pleasure shall ever end, where no hope shall ever be 
blighted, where friends shall never be parted, where 
no sorrow shall ever come, where life begun shall 
never end, but the redeemed shall live forever in the 
land of the fadeless and deathless. It is here that 
life after death is shown. Study all religions, search 
all history, and promise of life in the great beyond 



a Acts 7 : 55. 

15 



45o THE CHURCH OF CHRIST 

is found only through Christ. He alone brought 
"life and immortality to light." 

How great was the terror of death before Jesus, 
even among the most cultured of earth. "He died 
to deliver those who through fear of death were all 
their lifetime subject unto bondage." 

He has freed from this fearful bondage of 
death, and has planted anew the "tree of life" upon 
the ruins of the grave. Now immortelles are strewn 
upon the caskets of the dead. Celestial flowers 
bloom in the night of death, and morning-glories 
spring from the tomb to fade no more. Now a 
world more beautiful than earth has known is seen 
across the valley and beyond the shadows of death. 
Through these emblems we look to a land where 
there is no parting, no sorrow and no death. 

"I am the resurrection and the life . . . who- 
soever liveth and believeth in me shall never die." 



A PERSONAL TRIBUTE TO JAMES A. 
GARFIELD* 

Delivered at Hiram, O., on the Eightieth Anniver- 
sary of His Birth, Nov. 19, 1911 

I am pleased to be with the people of Hiram and 
the professors and students of Hiram College and 
take part in the memorial service for James A. Gar- 
field on the eightieth anniversary of his birth. It is 
fitting and proper that this memorial service should 
be held here, for he was one of the first principals of 
the Western Reserve Eclectic Institute. President 
Bates, of Hiram College, a worthy and able suc- 
cessor of Garfield, who has arranged this memorial 



* Published in bulletin of Hiram College, Garfield number. 
Jessie Brown Pounds in an introductory note in the bulletin says : 
"The address of the morning was by Hon. T. W. Phillips, of New 
Castle, Pa. Probably no other man living is so qualified to 
speak with authority regarding both the public and the private 
life of General Garfield. For many years he was a close friend, 
a confidant and adviser. He knew Mr. Garfield's ideals, plans 
and motives as few men knew them. His address is not only 
a noble tribute from a vigorous pen, but its revelation of some 
hitherto unpublished political history gives it something like the 
dignity of a state utterance. The address is printed in full in 
order that it may have the permanent form which it deserves. 
All who read it will feel that the last word has been spoken con- 
cerning some matters about which the public has repeatedly been 
misinformed." 

451 



452 THE CHURCH OF CHRIST 

service, knowing the intimate relations I sustained 
to President Garfield, invited me to be present 
on this occasion and give some personal rem- 
iniscences and some facts connected with his life, 
especially his religious life. It is difficult to do this 
without frequent use of the personal pronoun, and 
I trust, therefore, that what I say will not be set 
down to the account of egotism. 

I knew General Garfield better than I have ever 
known any other man. It was in the year 1865 that 
I first met him in company with W. J. Ford at my 
home in New Castle, Pa. Prior to this meeting I 
had become well acquainted with his career through 
the press, from mutual friends and especially from 
students of Hiram, of whom my wife was one. 
While I never had any doubt of his superior ability, 
yet so much was said in his praise that I thought 
Hiram had Garfield on the brain. Shortly after our 
first meeting, I spent six months with him, chiefly in 
connection with some business matters, and during 
most of the time we roomed together in the Sherman 
Hotel, Chicago. While I was only thirty years old 
at that time I had had considerable business experi- 
ence, and had met not only men of financial ability, 
but lawyers, statesmen and generals of distinction, as 
well as a number of prominent educators and preach- 
ers, but before I had spent two weeks with Garfield 
I was thoroughly convinced that he was the greatest 
man I had yet met. He was quick to grasp business 
problems and would have succeeded eminently had 
he turned his attention to business. He was honor- 



TRIBUTE TO GARFIELD 453 

able and frank in all he said and did, and had I been 
the possessor of uncounted millions I would have 
had no hesitation in entrusting them all to him. Our 
friendship continued throughout his eventful life. 
We traveled together. We visited at each other's 
homes, and our conversation often extended until 
long after midnight. We had much in common. He 
often referred to the similarity of our childhood and 
early struggles in life. His father died when he was 
eighteen months old, leaving three older children. 
My father died when I was ten months old, leaving 
seven older children. Our mothers were both left 
with debts on their farms, but both were devoted 
Christian mothers who knew the Scriptures and how 
to "bring up children in the nurture and admonition 
of the Lord." Both of us preached the gospel for 
a time, but seemed providentially to be turned aside 
to other pursuits. Both considered the calling of 
the ministry so high that we would not be recognized 
as ministers while our time was chiefly engaged in 
other fields of labor, but we were always willing 
to bear witness to the truth in a proper way as 
laymen. 

Garfield's life has made a most profound impres- 
sion upon this nation and upon the world. Garfield 
was one of the most versatile men that ever lived. 
He was well grounded and well rounded. Nature 
did everything for him that nature can do for a man, 
and he developed all his natural endowments to a 
full extent. He had a splendid physique, a com- 
manding presence, and a personal magnetism that 



454 THE CHURCH OF CHRIST 

equipped him for pre-eminent leadership. He was 
an inspiring teacher, a good preacher and a fine ora- 
tor, a general, a lawyer, and a statesman in the 
broadest sense of the word. Just after his death in 
1 88 1, in an article in the Pittsburgh Dispatch, I 
stated: "I appeal to the whole sweep of human his- 
tory to show one so great in so many respects as 
Garfield." Shortly after this article was published, 
I happened to meet Judge Jeremiah Black, former 
Chief Justice of our State, and also Attorney Gen- 
eral under Buchanan, and asked him what he 
thought of the statement. He walked back and 
forth across the floor several times and then stopped 
and said, "I know of no man so many-sided as 
Garfield." 

All who knew Garfield were impressed with his 
ability and true greatness. Shortly after Garfield's 
nomination, while at his home, I met Dr. Updegraff, 
of Steubenville, O., who was a member of Congress, 
had served with Garfield in Congress, was distin- 
guished as a campaign speaker, and was well ac- 
quainted with public men. Sitting alone with him on 
the porch at Mentor, I asked his opinion of Gar- 
field's ability as compared with other prominent pub- 
lic men, and he said: "As to broad statesmanship, 
there is no comparison. Garfield is a man of a cen- 
tury. There is no man in this country with whom 
to compare him. He belongs in a class with 
Bismarck and Gladstone." 

Secretary of State James G. Blaine said of his 
early achievements: "Slowly working through his 



TRIBUTE TO GARFIELD 455 

educational period, receiving his diploma when 
twenty-four, he seemed at one bound, to spring into 
conspicuous and brilliant success. Within six years 
he was successively president of a college, State Sen- 
ator of Ohio, Major General in the army of the 
United States and representative-elect to the Nation- 
al Congress. A combination of honors so varied 
and so elevated, within a period so brief and to a 
man so young, is without precedent or parallel in the 
history of the country." 

On the train coming from Chicago about three 
months from the time I first met him, I predicted 
that if he lived he would be elected President of the 
United States. He said in reply: "There are forty 
million people in the United States. Therefore the 
chances would be greatly against any one man." In 
reply I stated: "You are not to be reckoned with 
millions. There are less than a hundred possibili- 
ties." 

In Chicago, in June, 1880, General Garfield was 
nominated by the Republican convention for Presi- 
dent. Garfield was a Sherman delegate at the con- 
vention, and has been charged with being disloyal 
to Sherman and with intriguing for the nomination. 
These charges are without any foundation whatever. 
As a matter of fact, Garfield deeply regretted that 
he had been nominated. While he desired to become 
President of the United States some day, he did not 
want it to come so early in life. Wharton Barker, 
of Philadelphia, solicited and secured the first votes 
for Garfield, and Wharton Barker stated to me 



456 THE CHURCH OF CHRIST 

that Garfield was entirely true to Senator Sherman, 
who had chosen him to place his name in nomination 
before the convention. 

Again it has been charged that Garfield violated 
an agreement made in regard to appointments in the 
State of New York, thereby causing the break with 
Mr. Conkling. In reply I have this to say: 

First, that after the opening Republican cam- 
paign meeting in Warren, this State, where both 
Mr. Conkling and ex-President Grant spoke, they, 
together with others, visited Garfield and lunched 
with him at Mentor. Mr. Harry Snow Kennedy, the 
city editor of the Cleveland Herald, who was with 
them, said "that there was no bargain then made 
and that there was no time for any to be made." 

Second, after he appointed Mr. Robertson col- 
lector of the port of New York and Mr. Conkling 
had resigned as United States Senator and made war 
on the administration, I visited President Garfield 
at the White House and went over the situation with 
him. He told me that all the appointments up to 
that time in New York had been in accordance with 
Mr. Conkling' s wishes and were agreeable to him, 
and that when he made this appointment of Mr. 
Robertson, he had no idea that it would so offend 
Mr. Conkling, and that if Mr. Conkling had come 
to him or had he been informed of the personal 
reasons or objections the Senator had to the ap- 
pointment, he would have changed the appoint- 
ment, but, instead of this, Senator Conkling at- 
tacked him publicly, which left no course open to 



TRIBUTE TO GARFIELD 457 

him but to stand by his appointment and have it con- 
firmed by the Senate. While Mr. Conkling had 
resigned his position as United States Senator and 
expected a re-election by the Legislature of New 
York, I said to Garfield that I had no idea that 
he would get such vindication. He, however, dif- 
fered from me in this opinion, saying that Mr. 
Conkling would not have resigned unless he felt sure 
of re-election. This, however, was not the case. 
I make these statements of fact in justice to the 
memory of President Garfield, and in order to dis- 
prove these charges made against him in recent 
years. 

After Garfield's nomination I left my business 
in the hands of others, went into the campaign and 
devoted practically all my time to aid in his election. 
I visited and advised with the National Committee, 
whose headquarters were in New York, carrying 
with me a letter of commendation from General 
Garfield to General Jewel, chairman of the Nation- 
al Committee. At the request of Garfield I went to 
Indiana, spent much time there, and I have reason 
to believe with good effect; at least, such was the 
opinion of General Garfield, for he said to me at 
his home in Mentor, "I can never express, my grat- 
itude to you for what you have done for me in 
Indiana." After his election and before he went to 
Washington I visited him a number of times at 
Mentor. 

That winter Pennsylvania had a United States 
Senator to elect. He asked me to aid in the elec- 



458 THE CHURCH OF CHRIST 

tion of one who would be friendly to his adminis- 
tration, or, as he put it, "Give me two Senators hav- 
ing two votes." Accordingly I went to Harrisburg 
and remained there with the exception of several 
visits to Mentor for consultation. After a long and 
hard contest lasting most of the winter, a Senator 
was elected who was well known to Garfield, and in 
entire sympathy with his views. While Garfield was 
a staunch Republican, he was in sympathy with the 
advanced ideas of the Independent Republicans. 
The war that was made upon him by those who 
were called "stalwarts" is well known. He told me 
in Washington shortly before he was shot, that the 
contest would come, and that he preferred to have 
it over in the early part of his administration. While 
there were many progressive Republicans then, they 
are far more numerous now. 

Shortly before Garfield went to Washington to 
be inaugurated, he requested me to get into commu- 
nication with a man in Philadelphia who had been 
suggested for a Cabinet position, and together meet 
him on the train at Youngstown for advice in regard 
to the appointment of a member of the Cabinet from 
our State. The other gentleman's train was late and 
we met him at Rochester, Pa. Meantime, after 
talking about the Cabinet position and giving rea- 
sons why he thought best to appoint another man 
from our State instead of the gentleman we were to 
meet, he requested me to personally explain his 
views, in which I fully agreed. I did so before he 
talked with Garfield. 



TRIBUTE TO GARFIELD 459 

On the train between these two points Garfield 
expressed regret in having been elected to the Presi- 
dency so early in life, and before having served in 
the Senate, to which he had been elected a short time 
before his nomination at Chicago. One of his chief 
reasons was that there did not seem any field open 
to an ex-President. Then I suggested the coming 
peace problem of the world; that there should be a 
Peace Congress established by the nations of the 
world; and that after his retirement from the Presi- 
dency, if he, with his prestige and ability, would take 
the lead in such a movement, he might achieve 
greater honor and accomplish greater good in 
society and for the world than in any other depart- 
ment of human activity. In his short administration 
a Peace Conference of the Central and South Amer- 
ican nations had been called. When Mr. Blaine, 
Secretary of State, was adversely criticized about 
this call, he promptly stated that it was Garfield's 
act and not his, but he also stated that such confer- 
ence should not be confined to the two continents, 
but should be extended throughout the world. 

Soon after Garfield's nomination, I received a 
letter from President Hinsdale, of Hiram College, 
stating that he designed writing the life of Garfield, 
and that he was going to Mentor the next day to 
talk it over with Garfield. After consideration I 
wired Garfield the substance of Hinsdale's letter, 
and suggested that I had a broader plan than a sim- 
ple narrative. He telegraphed me to come to Men- 
tor, which I did. At that time Garfield was being 



460 THE CHURCH OF CHRIST 

violently assailed by the opposition along the line 
of the "Credit Mobilier," "DeGolyer Pavement," 
"Salary Grab" and as a member of the Electoral 
Commission which had seated Hayes as President. 
My thought was of a book which would give a brief 
sketch of Garfield and dwell largely upon his public 
life, which especially would give to campaign speak- 
ers facts about the achievements of the Republican 
party and other important political facts, and last, 
but not least, in a sort of appendix, give facts and 
figures to meet these charges. Without such a book 
a large proportion of the campaign speakers would 
be unable to meet these charges and get sufficient 
data to wage an aggressive campaign. 

Hinsdale, Garfield and I discussed the matter 
at great length. The plan was fully agreed upon. 
Hinsdale was to write the book, Garfield and I to 
assist in compiling its material. The book was thus 
born, but had no name. After various names had 
been suggested, Garfield said, "Why not call it 'The 
Republican Text-book'?" This was at once agreed 
upon. I accompanied Hinsdale to New York, 
helped to compile its material and was its financial 
backer. It met with approval by speakers and 
people. I heard Benjamin Harrison quote from it 
with effect in reply to Hendricks on these charges 
before a large audience in an opera-house in Indian- 
apolis. An ex-judge who was in that campaign told 
me, "With that book I feel, like a preacher with his 
Bible, armed at every point." While this was the 
first political text-book which had been produced, 



TRIBUTE TO GARFIELD 461 

they have been prominent features of Presidential 
campaigns of both parties since. Hinsdale present- 
ed me with a bound volume of this book, in which 
were inscribed the words, "You are in a sense its 
author." 

About one year after having met Garfield, we 
discussed the need of another religious paper up to 
date, which would more fully represent the views of 
the disciples. 

Accordingly a meeting was called of our repre- 
sentative men to be held in my home in New 
Castle, Pa. 

General Garfield was present at that meeting, 
the publication of the Christian Standard was de- 
cided upon, stock subscribed, and Isaac Errett, one 
of our ablest men, chosen editor. 

In this connection it seems fitting to quote Gar- 
field's statement concerning the religious principles 
of the disciples. 

1. We call ourselves Christians, or disciples of 
Christ. 

2. We believe in God the Father. 

3. We believe that Jesus is the Christ, the Son of 
the living God, and our Saviour. We regard the di- 
vinity of Christ as the fundamental truth of the 
Christian system. 

4. We believe in the Holy Spirit, both as to his 
agency in conversion and as an indweller in the heart 
of the Christian. 

5. We accept both the Old and New Testament 
Scriptures as the inspired word of God. 



462 THE CHURCH OF CHRIST 

6. We believe in the future punishment of the 
wicked and the future reward of the righteous. 

7. We believe that Deity is a prayer-hearing and 
a prayer-answering God. 

8. We observe the institution of the Lord's Sup- 
per on the Lord's Day. To this table we neither in- 
vite nor debar; we say it is the Lord's Supper for 
all the Lord's children. 

9. We plead for the union of God's people on 
the Bible, and the Bible alone. 

10. The Christ is our only creed. 

11. We maintain that all ordinances should be 
observed as they were in the days of the apostles. 

garfield's religious life. 

President Hinsdale said: "He early became a 
member of the Hiram Church, and never removed 
his proper membership to another congregation — 
neither to Mentor nor to Washington. His interest 
in both the congregation and the pulpit continued. 
In the church he frequently participated in the social 
services. The last time that he did so he spoke feel- 
ingly of the gloom and chill cast over life by unbelief 
in the central Christian doctrines." 

One of his classmates at Williams College 
writes: "Garfield was quiet and undemonstrative in 
religious habits. There was no cant about him. But 
he impressed all with his deep sincerity and honesty 
of purpose. He lived the life of a true Christian." 

Another classmate writes: "I never heard a pro- 
fane or improper word, or an indelicate expression, 



TRIBUTE TO GARFIELD 463 

from his lips. He was in habits, speech and example 
a pure man." 

Garfield's early religious training seemed to be- 
come a part of his nature. He believed in observing 
the Lord's Day, and attending to its worship and 
observing the ordinances of the Lord's house. I 
frequently attended church with him in Chicago, 
New Castle and Washington City. The last time I 
had the privilege was the Sunday after his inaugura- 
tion as President, when I met him at our then little 
church and he invited my wife and me to dine with 
him at the White House. The last account I have 
of his worship at that church was on June 12, shortly 
before that fatal day. 

The man who preached the sermon on that 
day, Mr. Moore, writes: "I believe there are very 
few men in the world in any station in life who can 
have more profound veneration for the Lord Jesus 
Christ than had Garfield. On that memorable day- 
he participated heartily in the service of the hour, in 
singing, in most respectful attention to the sermon 
from the text, 'What think ye of Christ?' and in 
partaking of the emblems of the broken body and 
shed blood of the Saviour of the world. His bearing 
indicated a feeling of rest, security and repose." 

Dr. Butler, a Lutheran minister of Washington, 
says: "I have not infrequently seen him supporting 
his venerable mother upon his strong arm as they 
slowly walked together from the house of God. 
He worshiped regularly in the humble Disciple 
Church." 



464 THE CHURCH OF CHRIST 

It is said by some that Garfield changed his re- 
ligious views after reading such men as Huxley, 
Tyndall, Spencer, Darwin and others, but I am sure 
that such was not the fact. On this subject President 
Hinsdale said of him shortly after his nomination: 
"Before reaching his majority he made a public pro- 
fession of religion, and has continued a member of 
the church to this day. Like all men of his thought 
and reading, he understands the difficult religious 
questions that modern criticism and science have 
raised. He no doubt thinks that the old theologies 
must be partially reconstructed, but his native piety, 
his early training and his own sober convictions hold 
him fast to the great principles of revealed religion." 

In reply to such statements in regard to Gar- 
field's change of views, I quote from an article I 
wrote in the Pittsburgh Dispatch, Nov. 12, 188 1. 
"Some time ago I was talking to General Garfield in 
regard to having read a book written by President 
Hinsdale, his successor at Hiram, entitled 'The Gen- 
uineness and Authenticity of the Gospels,' when he 
said to me that he had suggested the subject to Hins- 
dale and requested him to write the book." Again, 
in the same article, I said that I remembered very 
distinctly being with him when he was reading Sir 
Thomas More's "Utopia," in which was given a 
description of a model government. In the author's 
conclusion was this sentence (I quote from mem- 
ory) : "I reckon that the world will never attain unto 
such a government as I have herein described." 
General Garfield laid down the book and said (I 



TRIBUTE TO GARFIELD 465 

may not quote his words exactly) : "Here is a man 
who lived more than three hundred years ago who 
described what he conceived to be a perfect govern- 
ment. He was a man of ability and prominence in 
his age, yet our Government has far surpassed his 
model — the highest conception of this great man. 
What, then, must we say in regard to the books 
called 'The Gospels' ? They were written in a much 
earlier age by illiterate men, yet they describe a char- 
acter in advance of our time whose moral teachings 
the world has not reached. Now, these men either 
invented the character of the person they described, 
who then lived, and these books are a record of his 
life or they are not. It is more unreasonable to sup- 
pose that their story was a fiction than that Jesus 
lived. If they invented the character, they were 
superhuman. If Jesus lived, he was divine; other- 
wise his life and teachings can not be accounted for 
by human reason." 

I further said in this article (I could multiply this 
testimony, but will not) : "I know of my own per- 
sonal knowledge that he was a firm believer in God, 
in his overruling providence among the nations and 
peoples of earth, as well as in individual life. He 
went where duty and Providence seemed to call, in 
the widest fields where he might accomplish the 
greatest good. I have never known a man who 
looked more heavenward, and tried to discover the 
guiding hand of God, not only along the early 
rugged pathway of his life, but in all the great strug- 
gles of his illustrious career until it closed." 

16 



466 THE CHURCH OF CHRIST 

In this same article I also quoted a letter from 
Garfield addressed to me. 

Washington, Nov. 12, 1876. 
Dear Thomas: 

Your very welcome letter of the 7th inst. came duly to hand. 
I need not assure you how deep and earnest is my joy at the 
prospect of your returning success. I have steadily hoped and 
believed that the fortunate time would come when you would 
conquer the obstacles that oppose you. I believe so strongly in 
the final triumph of the good and true that I could not doubt 
your final success. 

Your career and mine have been strikingly alike, though in 
different fields. After a run of remarkable prosperity, the 
political tempest struck me three years ago and raged with a 
fury that seemed irresistible. But I have worked and waited, 
until now the clouds are clearing and I believe I have more 
strength than ever before. 

Perhaps such a discipline was best for us both. We had 
been tried by prosperity and needed the discipline of adversity. 
Let us thank God who has led through this darkness, and 
trust that he may yet lead us up into the light. * * * 

As ever your friend and brother, James A. Garfield. 

T. W. Phillips, New Castle, Pa. 

At the time of his nomination, the religious press 
of the country spoke very highly of his Christian 
integrity. 

The Christian Standard, of Cincinnati, O., June 
19, 1880, said this: u Ours is not a political paper, 
and we have nothing to say in these columns touch- 
ing the party issues between Republicans and Demo- 
crats, but as touching the character of James A. 
Garfield as an honest man, a Christian gentleman, 
an upright, loyal and faithful citizen, and a states- 
man of great ability, of high integrity and of purity 
in morals, we are free to say, as a result of a long 



TRIBUTE TO GARFIELD 467 

and intimate personal acquaintance, that we have 
in him, and have always had, unbounded confi- 
dence, a confidence that has never trembled for a 
moment." 

In a letter, F. D. Power, for many years his 
preacher in Washington, said, u He is a good, pure 
man and we love him." 

The American Christian Review, Cincinnati, O., 
June 22, 1880, said: u Gen. James A. Garfield, 
recently nominated by the Chicago Republican Con- 
vention for the Presidency of the United States, is 
a member of the church of Christ and has been for 
about thirty years. He will soon be fifty years of 
age. We are glad to record the fact that, besides 
being a statesman of ability, his private life has been 
pure, and that his Christian character is without 
stain. . . . The last time we were in Washington 
City we found him teaching the Bible class in the 
Sunday school of a very obscure church. He is one 
of the biggest-hearted Christian men we have ever 
met." 

The Christian Union, of New York, says: "The 
Republican party has passed by the eminent soldier, 
the eminent financier and the eminent party politi- 
cian to take up a man who is chiefly eminent for the 
Christian purity and integrity of his life and char- 
acter. They are without reproach and beyond sus- 
picion, though, of course, not above slander; for, the 
morning after the nomination, the opposition began 
its campaign of calumny. If Moses were nominated 
for the Presidency, there are papers which would 



468 THE CHURCH OF CHRIST 

bring the charge that he murdered an Egyptian and 
ran off with the Egyptian women's jewelry." 

The New York Methodist, June 19, 1880, says: 
"One of the best uses of this nomination may be to 
call out a strong Democratic nomination. It would 
certainly be vastly useful to have candidates on both 
sides whose purity and probity were not questioned. 
We should like to feel that whatever political dan- 
gers might arise from the election of either, the 
White House would continue to shelter the model 
Christian home, and that the American people had, 
with substantial unity, by the choice of their candi- 
dates, approved decency and honor in public life." 

The New York Evangelist, June 17, 1880, says: 
"But we do not propose to speak of General Garfield 
as the public know him, but as we know him, giving 
our own personal impressions for what they are 
worth. While the Evangelist takes no part in po- 
litical contests, yet it is not indifferent to the charac- 
ter of our public men and feels it a duty to contribute 
as far as possible to the information of its readers in 
regard to those for whom their votes are asked. 
With General Garfield we have had a personal ac- 
quaintance for many years. He is a graduate of our 
alma mater and we have met him at Commence- 
ments as well as at Washington." Speaking of his 
student career, it says: "But he commanded respect 
not only by his strength and courage, but by his 
standing in class. He was a good scholar and espe- 
cially a good debater, and when to those qualities it 
is added that he was also a devout Christian, it may 



TRIBUTE TO GARFIELD 469 

well be supposed that his personal influence was ex- 
cellent . . . He is every inch a man, big brained, 
big breasted and big hearted; a man to love as a 
companion, and to follow as a leader." 

What is the lesson of this man's life who over- 
came difficulties and succeeded — as a student — as an 
educator — as a general — as a statesman, and was at 
last honored with the Presidency of this great 
nation? 

This is the lesson to be impressed. Through all 
this varied and checkered career, surrounded by 
temptations that come to men in public life, he held 
fast to his Christian faith; he stood for righteous- 
ness, justice and truth. 

What of the memory and influence of his tragic 
death and the impression it has made on this nation 
and the world? We know that all temporal life 
subsists upon death. Since the death of Jesus we 
have learned that all our spiritual life is also con- 
ditioned upon death. It has passed into a maxim 
that the "ashes of the martyrs are the seed of the 
church." The church has grown strong while nur- 
tured by the blood of martyrs. What, then, shall we 
say as a nation of our martyred dead? What effect 
have they had upon the nation, and what lessons 
may they teach to the peoples and nations yet un- 
born? This, time alone can tell and eternity reveal. 
"For none of us liveth to himself and no man dieth 
to himself." 



COMMENTS AND COMMENDATIONS ON 
"THE CHURCH OF CHRIST" 



FROM THE SECULAR PRESS 

"It will challenge attention." — Springfield Republican. 

"The book is original and sincere." — Jersey City News. 

"The book is undeniably scholarly." — Ohio State Journal. 

"It is a remarkable and original work." — Boston Times. 

"He impresses and wins the reader's respect." — Cincinnati 
Enquirer. 

"The work is strong, original and interesting." — Detroit 
Times. 

"He calls things by their proper names and dares to be 
original." — The Oregonian. 

"It is a book that abounds in refreshing positiveness of con- 
victions." — Chicago Evening Post. 

"The book is earnest, reverent, and a safeguard on the way 
to right living." — Albany Times-Union. 

"This is a book that should be carefully perused by every 
Christian worker." — Binghamton Leader. 

"The book is the work of a man of scholarly attainments and 
deep religious convictions." — Nashville American. 

" 'The Church of Christ' is an exhaustive treatment of the 
chief features of Christianity." — Syracuse Herald. 

"The book is well worth reading for its facts; the facts are 
important and need to be accentuated." — The Telegram, Shef- 
field, Eng. 

"A book of unusual power, and the author, whoever he may 
be, is a man who thinks deeply and well." — Philadelphia Item. 

"It is the product of a scholarly mind ; one who thinks clearly 
and whose English is grateful to the ear." — St. Paul Despatch. 

"Engages attention by the directness and force of its style, 
and compels respect by its evident earnestness." — Living Age. 

"He writes from the depths of a profound conviction in the 
470 



COMMENDATIONS 471 

essential truth of the basic Christian doctrine." — Washington 
Star. 

"The author is a man of strong intellectual grasp and of 
wide experience in political as well as religious life." — World 
Herald. 

"A strong influence in bringing about a more united condition 
among the members of the various Christian churches." — Min- 
neapolis Times. 

"It is a book which bears evidence of decided conviction, 
much thought and much study on the part of its author." — 
Toledo Weekly Blade. 

"The 'layman' author has evidently made a profound and ex- 
haustive study of the Bible, and writes with fervor and convic- 
tion." — Post Intelligencer. 

"He has presented a strong treatise on a subject that deserves 
the consideration of Christian people of all denominations in 
these days." — State Register. 

"The author has published a book that furnishes much profit- 
able reading, and that is full of valuable and well-considered 
Scriptural quotations." — Wisconsin State Journal. 

"The book grows on us as we read it, and readers who re- 
member the standpoint of the writer will find in it much that is 
fresh, stimulating and even convincing." — The Free Press, 
Aberdeen, Scotland. 

"The book will be of interest to ministers and others, as 
showing how one in the lay ranks approaches and analyzes the 
subject of ecclesiastical doctrine and practice." — Baltimore 
Herald. 

"A commendable attempt to find out from the New Testament 
itself what were the original terms of membership in the Chris- 
tian church and what ought to be. its organization." — The Ad- 
vertiser, Dundee, Scotland. 

" 'The Church of Christ' is a strong, remarkable and original 
work on the church from the viewpoint of a layman of decided 
convictions and wide commercial and political experience." — 
Cleveland Recorder. 

"The layman who writes gets away from the dogmatic stand- 
point and seeks for those things in the Christian religion which 
come nearest answering the needs of the entire human race." — 
St. Louis Globe-Democrat 



472 THE CHURCH OF CHRIST 

" 'The Church of Christ' is a book in which the author dis- 
cusses with intelligence and earnestness from the historical, theo- 
logical and practical points of view the various Christian beliefs." 
— Chicago Tribune. 

"The earnestness of the author's own convictions is apparent 
in every line; therefore, it is not a book that can be skimmed 
over hastily; it is one that will be widely read by laymen as well 
as theologians." — Minneapolis Tribune. 

"The layman who is the author of The Church of Christ' 
takes a rather new view of Christianity, presenting it as an 
original religion, not handed down by tradition, nor the out- 
growth of human philosophy or reason." — Detroit Free Press. 



FROM THE RELIGIOUS PRESS 

"The style is clear and vigorous." — United Brethren Review. 

"More than ordinary knowledge and genius are displayed." — 
Religious Telescope. 

"The book is full of inspiration and encouragement." — 
Methodist Magazine and Review, Toronto, Can. 

"The work is a remarkable one coming from the standpoint 
of a layman." — Michigan Presbyterian. 

"This book has a purpose which alone is able to make any 
volume great." — Methodist Advocate Journal. 

"Its chapters on Pardon, Eternal Life, Miracles and Prayer 
are full and fascinating." — Arkansas Baptist. 

"The warp and woof of the whole argument are drawn from 
the Bible liberally quoted." — Outlook. 

"Its estimate of the Christ as compared to the other great 
teachers is especially timely." — The Southwestern Presbyterian. 

"It is an interesting volume, well calculated to be instructive 
and certainly worth reading and studying." — Dominion Presby- 
terian, Ottawa, Can. 

"His advocacy of Christian unity is earnest and eloquent, and 
there is thought-compelling power in the book." — Universalist 
Leader. 

"It is a remarkable and original work, and nothing like it has 
ever been offered by a publisher of general literature." — The 
Lookout. 



COMMENDATIONS 473 

"Will have influence for good in furthering the solution of 
the great problem of union which now confronts the church." — 
Canadian Congregationalist. 

"This book may be safely recommended to those who desire 
a clear statement of the nature of the New Testament church." 
— Canadian Baptist, Toronto, Can. 

"His sincerity and earnestness are pleasing. The author is 
clearly a good Christian one would love to know and work 
with." — New York Observer. 

"Those who will get this book and study it will find it ab- 
solutely without comparison on all the vital principles of true 
religion." — Christian Standard. 

"He is evangelical and puts real emphasis on the great and 
distinctive principles of the gospel. The writing is clear and 
vigorous." — Herald and Presbyter. 

"The book has been and will be read by many who wish to 
define their belief and are not helped by mere technical theo- 
logical treatises." — Christian Advocate. 

"The author prefers to have his name withheld, but the pages 
of his book give ample token to the deep thinking he has done 
on this greatest of themes." — Union Gospel News. 

"The volume is suggestive and worthy of study and will help 
to an independent view of religious questions, which is one of 
the great needs of the day." — Wesleyan, Halifax, N. S. 

"Every line of the book is true to the New Testament as the 
needle to the pole, and the great truths of the Scriptures are 
marshaled in irrefutable strength." — Religious Telescope. 

"The name of the author is not given, he choosing to conceal 
himself under the 'pen-name' of 'A Distinguished Layman/ 
Whoever he may be, he has done a great work." — Our Young 
Folks. 

"We regard this book as a strong defense of Christianity and 
well worth more than a passing attention. We commend it to 
the thoughtful study of ministers and laymen alike." — Primitive 
Methodist Journal. 

"It has as much originality as any book I have seen. . . . 
The book is thought-provoking. It is well worth a careful read- 
ing. When read once you will want to read it again." — Baptist 
Times. 



474 THE CHURCH OF CHRIST 

" 'Layman' is a theologian of high order, and his book is most 
suggestive and on entirely new lines. . . . The book is a re- 
markable production, and the time and money spent on it will be 
amply rewarded." — Baptist Recorder. 

''You may not agree with the author (had you done so al- 
ready, why should he have written it?), but you will not have 
gone far into its pages before you will know that it has come 
from the hand of a master." — The Jewish Spectator. 

"The book covers a wide scope. It is written in a very suc- 
cinct and satisfactory style. An impartial and serious examina- 
tion of this volume will aid in the solution of the most trying 
and tremendous problems which confront our modern church." 
— F. D. Power, in the Christian-Evangelist. 

"That a layman should have presented so comprehensive and 
original an argument to the ecclesiastics of this day is a notable 
sign of the transitions going on in our religious life. The 
thought of the book should become familiar to every thinking 
man." — The Standard. 

"It presents the facts in a clear, original and striking way, 
showing more of the style of the business man than of the aver- 
age theologian. It is one of the evidences that the people are 
giving a warm welcome to the simple gospel story when pre- 
sented in an attractive way." — H. C. Bowen, in the Christian 
Weekly. 

"The best one (book) in the new century, if I were to judge, 
is one called 'The Church of Christ/ ... Its direct style, 
simple words and clear-cut sentences are the highest literary art. 
Its unbiased loyalty to the truth and fearlessness of criticism win 
the heart of the candid reader at once." — S. S. Lappin, Christian 
Standard. 

". . . Divine things have never been handled with a more 
reverent touch. . . . There is not a suggestion of the com- 
bative spirit, or of what Longfellow has well called 'the struggle 
for triumph more than truth.' . . . The closing chapter is one 
whose eloquence has never been surpassed." — The Christian 
Worker. 

". . . This book is a clear defense, of the history and 
fundamental doctrines of Christianity. . . . There is a very 
strong tendency on the part of many good people to discard all 
church organizations, and this book, while faithfully enforcing 



COMMENDATIONS 475 

fundamental truth, will strongly emphasize that trend." — Bal- 
timore Methodist. 

"He writes intelligently and with decided convictions. He 
claims that Christianity is an original religion contrasted with 
all preceding religions. He maintains that the church of Christ 
is one and identical in organization, teaching and practice with 
the New Testament church before creed or sect or party began. 
Such unity is essential to its complete and final triumph in the 
world." — Midland Methodist. 

"It is delightful reading, and the only trouble about it is 
that when we come to the last word we put it down with a sigh 
of regret that this book of the story of the church of Christ is 
ended. We can truthfully say, that now we have had it before us, 
we realize how little we knew heretofore, and what a blank there 
would be to us of knowledge if this book had not been given to 
the world. . . . It is bound to sell its millions." — The South- 
land. 

" 'The Church of Christ, by a Layman/ is one of the greatest 
books that have come from the press in recent years. Written 
not by a clergyman, but by a 'layman,' whose broad scholarship, 
clear thinking, simple language and consecrated, practical pur- 
pose make the book at once a message to satisfy the demands of 
the learned, and at the same time a wonderful help to solve the 
problems of 'the common people,' who still hear Christ gladly." 
— The Indiana Christian. 

"It is easy to predict a widespread sale for this remarkable 
book. We wish it every success, and hope that the distinguished 
layman will be the instrument in God's hands of turning many 
troubled souls into the path of light and peace, and also in help- 
ing thousands of members of different sections of the church to 
meditate on the sweetness, the simplicity and the oneness of our 
religion as it was in the apostolic age." — Sentinel, Toronto, Can. 

"He makes very clear the difference between Christianity and 
all other religions in teaching the Fatherhood of God, and in its 
promise of pardon and eternal life. He shows that the New 
Testament church is complete, adapted to all mankind, and the 
only one for the world. The author emphasizes Christian union 
very strongly. The book is very encouraging as an evidence of 
the strong defenders that are ready to stand for the religion of 
Christ." — Baptist Missionary Magazine. 



476 THE CHURCH OF CHRIST 

"This is a strongly written and rather original work. The 
author is free from the label of the theological seminary, and has 
not been moulded by ministerial associations and professional 
view. There is a swing of independence about the book that 
is refreshing. A man without any fear of losing the pulpit or 
being brought for trial before an ecclesiastical court has written 
his views of the church. He has thought closely and with free- 
dom and has studied the Bible carefully; the result is rather a 
remarkable book." — Christian Advocate. 

"Each particular case of pardon found in the New Testament 
is reviewed, miracles and prayer discussed, the church of Christ 
completely organized, its officers divinely appointed. He claims 
that Christ is the rest of all our roving and the satisfaction of 
all our wants, adapted to all races, classes and conditions of men. 
Never man spake like him. None ever met the longing of the 
human soul for immortality but Jesus, and he demonstrated the 
fact that he has power over death and the grave ; that the religion 
he taught and beautifully exemplified needs no creed or ritualistic 
observance for its protection or perpetuation." — Philadelphia 
Methodist. 

"Is to show what a New Testament church is, which, naturally, 
leads to conclusion that many churches now existing have no 
clear relation to the New Testament. The quotations are exten- 
sive, showing great care in selecting the material upon which 
the conclusions are based. The book might well be styled a 
Bible-reading on the subject of the church. The church of 
Christ as described in this book seems to be an ordinary Baptist 
church, with a few minor exceptions. . . . 

"The plea for Christian unity is earnest and worthy, yet, if 
the New Testament church is what he: declares it to be, and 
what Baptists generally believe it to be, there is no disagreement 
as to the basis of Christian unity. This is not said in a facetious 
spirit, but in all sincerity. Baptists are ready for Christian 
unity; they are willing to yield everything not clearly taught in 
the New Testament, but the basis of unity must ever be that 
same New Testament. The book under discussion may help 
bring about that end." — "Service," Official Organ of Baptist 
Young People's Union, Chicago, III. 

"The style is bright, one might even say sparkling; the points 
made by the writer stand out strong and clear and are so well 



COMMENDATIONS 477 

backed up by good, sound sense that one has either to agree 
with him or disprove his reasoning — no easy matter. The church 
of Christ is the theme throughout — the divine preparation for 
it; Christ's relation to it; its birth; its apostles; its ministry; its 
functions; and special attention is called to the divine method 
adopted for the pardon and regeneration of sinful man. I do not 
know of any book I would so gladly and confidently recommend 
to an enquirer after religious truth whose mind has been bewil- 
dered by the warring of sects. The writer has woven into his in- 
teresting story much of the very language of the Sacred Record. 

"He, has wasted no ink on theories of inspiration. He firmly 
believes the Bible to be the word of God. He further believes 
that it means just what it says, and says what it means. Any 
one who will read the book will be apt to turn to the Bible 
again with renewed interest and will be surprised to find how 
many things plainly and simply taught have either been over- 
looked or distorted by the conflict of sectarianism." — Southern 
Evangelist. 

"In a remarkably cogent argument this 'Layman' presents 
Christianity as an original or new religion adapted to all man- 
kind. In order to explain what he means by this definition he 
proceeds to point out that it is new in promising forgiveness of 
sin and eternal life, in teaching the Fatherhood of God, in being 
positive, and original in that it is missionary. The book aims at 
completeness. All cases of pardon in the New Testament are 
reviewed. The important province of miracles, prayer and par- 
don in religion is fully discussed. Now, such a volume has long 
been wanted. Our English theologians have not generally fol- 
lowed thus closely on the track of the evangelists and apostles in 
their New Testament teaching. This new and anonymous author 
does not strike new ground at all. 

"In all his pages not a single new fact is stated. No new 
ideas are even hinted at. All is very archaic, very old indeed. 
But this is exactly what is so often lacking in religious writings. 
They are apt to fail to take us to the source, the fountain, the 
springhead of truth. The new feature of this book curiously is 
that it presents nothing new, and yet it strikes the reader with 
the force of extreme novelty. It is not a little singular that a 
writer who never attempts to use an illustration or an anecdote 
should have been able to produce a most fascinating book. 



478 THE CHURCH OF CHRIST 

"Here, again, is something fresh. When we come to analyze 
his pages, we find that they really furnish us with a kind of 
paraphrase of Scripture. But every now and then he startles us 
with some vivid flash of intuition or some wonderfully striking 
collation of two passages from various parts of the Bible. 

" 'A Layman' seems to show in vivid clearness, by direct 
references to the New Testament, what is Christ's law of par- 
don as the basis of the gospel and the entrance to the kingdom. 

"He declares that this law consists of faith, repentance and 
obedience, and he carefully recites all the cases of pardon 
recorded in the Acts to prove this proposition. The whole 
philosophy of the plan of salvation is expounded with remarkable 
clearness. To many people the New Testament will thus be 
made a new book. Many will understand its actual teaching for 
the first time after studying these pages. 

"The great purpose of the writer is to insist on the absolute 
necessity for Christian unity. 

"The chapters on 'What is Implied by Unity,' on the 'Nature 
of Division,' and on 'Denominationalism' have for their object 
not any disparagement of denominations and churches, but simply 
a demonstration of the Divine plan of union. There is such a 
plan, and the New Testament furnishes it. At this juncture, 
when countless souls are yearning for the precious consummation 
of reunion, this new book appears most opportunely. It brings 
to definite issue the ideas which are vaguely floating in multi- 
tudes of minds." — The Christian Commonwealth, London, Eng. 

"We have had so many theological books of late by clergymen, 
that it is a sort of relief to find a book on religion written by a 
layman. After all, the great mass of people are laymen, and 
many of them will read a book by a layman who would not look 
into it if written by a clergyman. It is said that he is merely 'A 
Distinguished Layman' and we are given to understand that he 
is interested in commercial pursuits and business life, but no one 
can read this book without feeling that the author is distinguished 
for something far above ordinary commerce and political life. 
His vocabulary far surpasses that of any of our professional men 
for clearness and conciseness of expression. The trouble with 
many, if not the most, of our religious men, is that they are not 
easily understood. No reader is in the least doubt as to what 
the author means in 'The Church of Christ,' and at the same 



COMMENDATIONS „ 479 

time the language is forceful and exact. He knows what he 
wants to say, and says it in the most acceptable way to the ordi- 
nary understanding. 

"He is dealing with the most momentous subjects that can 
concern us, and the reader feels, at every step, that the author 
is fully aware of his responsibility and has the ability to impart 
his simple faith and power of generalization to other minds in 
clear and concise language, so that all who read may understand 
and appreciate what he so earnestly believes. Truly this un- 
known author has placed all Christendom in his debt, and, after 
showing the weakness of all the religions of the world except 
one, he has led us on by his logic and thorough grasp of truth 
to see clearly that the Christian religion is what it claims to be — 
the only religion capable of restoring a lost race and converting 
the world to holiness and happiness. Whenever it has been re- 
ceived and practiced it has not only changed the world's society 
for the better, but it has made the entire people more benevolent, 
more intelligent, and better every way than any philosophy has 
made them. It has inspired them to noble deeds for the good of 
others and kindled in their own hearts and souls the immortal 
hope of a future life. Truly the great need of the church is 
union, and the church of Christ is the only agent to fully accom- 
plish this. It is divinely established and responsible only to 
Christ as its living head, but united effort should be made to pro- 
mote the spiritual welfare of all and help to build up the king- 
dom of Christ on earth. The author is especially strong in the 
second part of the book, where he discusses the assurance of par- 
don, and points out the only Scriptural way by which it may be 
secured. We have never found anything so satisfactory in any 
other book upon this and many other points that need clear and 
every-day reasoning out in plain Anglo-Saxon that all can 
understand. After reading this book, one closes it with the im- 
pression that it is one of the most helpful and satisfactory that 
could be put before the people. It proves conclusively that 
Christianity is the great panacea for all mankind. 

"It is the only recorded religion that assures us of the for- 
giveness of sin, and promises a glorious immortality. It is a 
most wonderful book that this layman has written, and will have 
an increasing circulation as it becomes better known. The author 
has shown intelligence far surpassing the average, and has evi- 



480 THE CHURCH OF CHRIST 

dently given his most earnest and faithful work for a long 
time to the most vital and momentous subjects that can possibly 
engage the attention of man." — The Christian Work and Evan- 
gelist. 



FROM INDIVIDUALS 

"It is a voice from the pew which should be heeded." — F. W. 
Pearsall, Field Railroad and Industrial Secretary State Execu- 
tive Committee Y. M. C. A., New York. 

"I call it the best book in the world except the Bible itself." — 
A. Robt. Miller, Minister, Savannah, Ga. 

"It is certainly the greatest book of the twentieth century." — 
/. N. Kerr, Minister, Crawfordsville, Ind. 

"The author is hewing straight to the line in pursuit of truth." 
— Edgar L. Morgan, Missionary, Chefoo, North China. 

" 'The Church of Christ' is one of the very best evangelizing 
agencies." — Morton L. Rose, Minister, N. Yakima, Wash. 

"The author presents in this volume much that is valuable 
and opportune." — G. C. Huntington, Interstate Sec. Y. M. C. A. 
of the Carolinas. 

"It presents the church of Christ correctly and in a perfectly 
intelligible way." — /. W. McGarvey, Pres. of the College of the 
Bible, Lexington, Ky. 

"It stands for the New Testament plan and should be circu- 
lated by the million." — D. R. Dungan, Bible Department, Drake 
University, Des Moines, la. 

"The author has searched the Bible and has given a unique 
presentation of the gospel." — 5\ M. Enipson, Missionary, Taka- 
matau, Samki, Japan. 

"Its point of view is based on a liberal, logical and compre- 
hensive study of the Bible." — Arthur S. Minn, St. John's College, 
Shanghai, China. 

"It is based on Scripture. People who have walked in the 
fog all their lives will see the light."— A. Ale Lean, Pres. of For- 
eign Christian Missionary Society, Cincinnati, O. 

"I must pronounce it a 'masterpiece.' ... I shall read, re- 
read and treasure upon my memory." — S. Eman Williams, Mis- 
sionary, Enfield, Jamaica, British West Indies. 

"It is very refreshing reading and most helpful. I trust many 



COMMENDATIONS 481 

may receive fresh inspiration from it." — Alfred H. Abigail, Min- 
ister, Hyderabad, Sind, India. 

"The best of its kind I have ever seen. Nothing on the church 
has been written that half-way equals it." — Sam J. White, Evan- 
gelist, Mcintosh, Fla. 

"Splendid contribution to Christian literature. Appearing at 
this time, this volume will do great good." — S. Emmet Stephen, 
Missionary, Hwanghien, China. 

"It is a strong and original work, and will be helpful to all 
interested in the great mission of the church." — Robert W. 
Walker, Missionary, Eesouf, Egypt. 

"It is food for the soul ; a revelation of the church of Jesus 
Christ such as this world has long wished for." — Rev. S. H. 
Perdee, Randall, N. Y. 

"We intend to use 'The Church of Christ' as a text-book in 
one of our largest classes in the Divinity School." — E. C. San- 
derson, Pres. of Divinity School, Eugene, Ore. 

"The style and diction are above criticism and the subject- 
matter is both intensely interesting and instructive." — Edwin Lee 
Courtright, Missionary, Ontario, Can. 

"I have already read the book twice and call it a worthy 
missionary force ; it should be widely circulated." — D. C. Tre- 
maine, Cor. Sec. New York Christian Missionary Society, 
Williamsville, N. Y. 

" 'The Church of Christ,' to my mind, will do much towards 
helping the religious world to realize our Lord's prayer for 
unity." — W. Benson Belliss, the Rectory, West Field, N. B., Can. 

"I have read the same with great interest and think it will 
do much to bring about an ideal which, I believe, will eventually 
be reached." — W. H. Welsey Ellison, Missionary, Port Alfred, 
Cape Colony, South Africa. 

"I feel that the book is setting the fundamentals of religious 
truth before the great body of American people as none other 
has yet done." — Hill McClelland Bell, Pres. of Drake University, 
Des Moines, la. 

"The book will, no doubt, find and fill a large place in the 
present efforts made to unite the people who claim to be follow- 
ers of the Lord." — /. B. Emmert, Missionary, Bulsar, India. 

" 'The Church of Christ' is, from beginning to end, the very 
book I would have written myself, had I the ability and time ; 



482 THE CHURCH OF CHRIST 

may it be richly blessed of God." — Joseph Paul, Minister, Lak- 
himpai, Assam, India. 

"A timely aid in the statement of the position of the church 
of Christ. I consider it by far the clearest statement that I have 
been able to secure on the subject." — Wm. A. Dawson, Minister, 
Oxford, Kan. 

"There is a great deal of material that commands serious 
thought and attention, and I trust that it will have a wide circu- 
lation. It can not fail to do good." — Rev. H. Grattan Guinness, 
D.D., F.R.G.S., Founder and Director of East London Institution 
of Home and Foreign Missions, London, Eng. 

"I have read the book with much interest and think it of such 
practical value that I will strongly recommend it for earnest 
study by all live students of the truth." — F. G. Rickard, Minister, 
Surrey Centre, British Columbia. 

"It is more than interesting as a contribution from a layman 
on its important questions. It has some original ways of putting 
truths and is suggestive and valuable." — Charles H. Kelley, Pres. 
of the Wesleyan Methodist Conference, London, Eng. 

"I have read 'The Church of Christ, by a Layman,' for the 
second time with increasing delight and profit. As a book it 
has no equal in evangelistic literature." — F. A. Bright, Minister, 
Waynesburg, Pa. 

"It is a fine piece of work, very simple in its statements, and 
a thorough piece of logical reasoning. The publishers are to be 
congratulated on the style of the book." — E. L. Poivell, Minister 
and Author, Louisville, Ky. 

"The book ought to be hailed with joy as the herald of a new 
and wider Christian literature. The church of Christ that is 
will be the wealthier for this fine contribution." — W. A. Irving, 
Welsey Manse, Vryheid Natal, South Africa. 

"I am persuaded that this main conclusion as to the duty 
and necessity of Christian union is eminently sound and one 
that all thinking Christians will heartily endorse." — Charles K. 
Masters, Minister, Shelbourne, Ont., Can. 

"I shall adopt it as a text-book in one of the courses in 
American University Bible School. ... It is a great book, 
written in a great way and destined to fulfill a great mission." — 
Frederick D. Kershner, Bible Department, American University, 
Harriman, Tenn. 



COMMENDATIONS 483 

"The book is a noble work and a monument of earnest labor 
all through, showing the marks of sincere and thoughtful striv- 
ings toward finding the truth and to make it known." — K. O. 
Broady, Missionary, Stockholm, Sweden. 

"Surely a stronger, clearer, more simple and beautiful telling 
of the story of our Saviour's life on earth, of the whole gospel 
and history of the early church, never was accomplished." — W. 
R. Errett, Attorney and Trust Officer, Safe Deposit & Trust 
Company, Pittsburgh, Pa. 

"I regard it as the greatest book which has come within my 
observation in a decade. ... I shall take great pleasure in pre- 
senting the claims of this work as a missionary enterprise." — 
/. C. Mason, Cor. Sec. Texas Christian Missionary Society, Dal- 
las, Tex. 

"It is a book which will be of undoubted interest and inspira- 
tion to those who read it. Those parts referring more especially 
to the work of St. Paul were the ones I appreciated most of all." 
— Wm. Bentall, Medical Missionary, Neyoor, Travancore, South 
India. 

"I wish the book a wide circulation and pray that the readers 
may seek to modify existing churches and bring them into har- 
mony with the spirit of this layman and the words of our Lord." 
— A. E. Illingworth, Evangelist, Petersham, N. S. W. 

"I think the book is bound to do much good at this present 
time, in counteracting the evil tendencies of so-called theologies, 
by its simple and original method of stating the truth as it is in 
Jesus." — H. Patterson, Missionary, Muttra City, W. P., India. 

"I find 'The Church of Christ' of real worth and exceedingly 
useful in teaching the Bible and for the enrichment of one's own 
spiritual life, and also for understanding the English Bible 
clearly." — Rev. Walter B. Williams, Missionary, Pungo Andongo, 
Angelo, West Central Africa. 

"I consider it in the highest sense an epoch-making book; so 
much so that I am impatiently awaiting the time when it can be 
made accessible to the whole world through the international 
language." — Wren J. Grinstead, Department of Languages, Ken- 
tucky State Normal, Richmond, Ky. 

"I consider it a most helpful, broad-visioned and very needful 
book. It is a timely publication. The theme has been in the 
minds of many, and the facts presented are those which men are 



484 THE CHURCH OF CHRIST 

searching for."— George F. Tibbitts, Interstate Sec. Y. M. C. A., 
District of Columbia Division. 

"It is a most remarkable treatise on the religion of Christ, 
and is certainly destined to have a strong influence in the Eng- 
lish-speaking Christian world, in leading men to a correct 
knowledge of Christianity." — Prof. Chas. Louis Loos, Kentucky 
University, Lexington, Ky. 

"I have read with deep interest 'The Church of Christ.' The 
author's exegesis is remarkably clear and satisfactory. Some 
passages can scarcely be excelled for strength and beauty by any 
in the English language." — /. M. W* Famham, D.D., Cor. Sec. 
of the Chinese Tract Society, Shanghai, China. 

"It is deserving all the high commendation it is receiving 
from every source. Eternity alone will tell how many have been 
led from darkness to light through its clear and forceful presen- 
tation of Scriptural truth." — E. A. Cole, Minister, Washington, 
Pa. 

"Would that it might be read by thousands of our laymen. 
It seems to me to be a very correct and sane interpretation, and 
it has awakened in me a renewed and enlarged desire to be use- 
ful in Christ's kingdom." — Myron A. Clark, Missionary, Rio, 
Brazil, South America. 

"It is a remarkably clear and telling presentation of Christ 
and Christianity, and it will do much in these days of false 
teachers, and also doctrines, to bring conviction to the doubters 
and strength to the faint." — Dr. Newman Darling, Missionary, 
Bankipur, Patua, India. 

"I have been a close student of the Scriptures for thirty-eight 
years and will say this book will do more to remove the fog of 
the conflicting theories of men than the average mind can do in a 
lifetime without such aid." — /. T. J. Watson, Lapine, Ala. 

"It is independent, exhaustive, Biblical. The reasoning is 
clear, logical and forceful. The arguments are strong and con- 
vincing, and cover every phase of the subjects considered, and 
can not be successfully controverted." — D. I. Putman, Ravenna, 
N. Y. 

"I have read The Church of Christ' carefully, and take 
pleasure in testifying to its value to every student of God's word. 
The clearness with which the various points are brought out can 



COMMENDATIONS 485 

not fail to convince any unbiased mind." — /. Weeks, Evangelist, 
Willunga, S. Austral. 

"The perusal of its pages produces a sensation akin to that 
felt by a weary, thirsty traveler, who had drunk from many 
stagnant pools, but suddenly came upon a living spring. It 
meets the imperative demand of the hour." — Thomas C. Daniels, 
Y. M.C. A. Sec., Wilkes-Barre, Pa. 

"It is grand, solid, sane. The author should make known his 
identity. Ha has made his name immortal in heaven, if not on 
earth; what a conception of what the church is (ought to be) he 
has. He is a John the Revelator, No. 2." — Emilas R. Chapman, 
Minister, Cleveland, O. 

"The learned author perhaps does not realize how much mis- 
sionaries in China need just such running commentaries as his 
volume contains. It is blessed to be able to present this universal 
and final religion to devil-fearing heathen." — Frank P. Gillman, 
Missionary, Kachek, Island of Hainan, China. 

"I like the book for its simplicity and for its assurance. The 
writer, like most laymen who take up such a task, knows what 
he is talking about, and one admires the tone of the book, which 
seems to say, T know whom I have believed.' " — C. I. Blanchott, 
Missionary, Church Missionary Society, Pakhoi, South China. 

"The author deserves the thanks of the Christian world for 
his excellent elucidation of the subjects presented. I wish that 
it might be read by every Christian and unbeliever, particularly 
the articles on 'Creeds' and 'Denominationalism.' " — L. D. Place, 
Hicksville, L. I. 

"I am more and more impressed with the excellence of the 
work and am glad to see Bethany College, Bethany, W. Va., 
adopt it as a text-book. Its spirit is just what we want to see 
wrought into the character of our younger ministry." — F. D. 
Power, D.D., Minister, Washington, D. C. 

" 'The Church of Christ' is a marvelous production. . . . The 
sympathy of every Christian must be with the statement the 
author makes regarding the uniqueness of Jesus. . . . This his- 
tory of pardon is the work of a great and comprehensive mind." 
— Elder Alanson Wilcox, Cleveland, O. 

"I consider it a book with a great living message to the di- 
vided church of Christ. What the author has said is both logical 
and true. I believe this book will prove to be a great factor in 



486 THE CHURCH OF CHRIST 

helping to simplify and unify the faith and practice of the 
church." — /. A. Simpson, Missionary to Africa, Presiding Elder 
M. E. Church, Greenville, Linoe Liberia, Africa. 

"It is a remarkable book, powerfully and learnedly written. 
This is a profoundly interesting, enlightening and stimulating 
work. Neither sectarian nor controversial in general tone, it will, 
if I mistake not, produce a marked sensation in the religious 
world." — Judge Frederick A. Henry, Cleveland, O. 

"In its comprehensive breadth of view, its simplicity of state- 
ment and its originality it stands unique. Amid the clash of 
creeds it comes as a herald of peace. It will well repay every 
student of the New Testament to read it, not once, but many 
times." — Wm. Henderson, Missionary, North Road, Wingate, 
Durham. 

" 'The Church of Christ.' I can do no better than recommend 
it to all students of Christ, especially students pursuing the 
Y. M. C. A. Bible courses, whether in city or college. It is an 
admirable work, and is bound to be a blessing to the church and 
to the world."— E. H. Eby, Missionary, Jhagadia, India. 

"It is an intelligent, candid, earnest, and, on the whole, meri- 
torious, study of the most vital subject that can engage a rational 
mind. There are passages in the discussion in which the writer 
rises to real eloquence. I hail such a work from such a source 
with grateful satisfaction." — Prof. William Cleaver Wilkinson, 
Professor of Poetry and Criticism, University of Chicago. 

"It is more downright Christian logic than any work I know 
of on the same subject, and I am sure will make more effective 
Christians and workers of those who read it; it is truly a book 
of unity in Christianity, and will surely tend to make our 
churches more in harmony." — C. F. Ensign, Missionary, Tai- 
au-fu, Shantung, China. 

"That a 'layman' should choose such a theme, and handle it 
so well, is a pleasant surprise and promiseful prophecy. I am 
glad the book has been written and published. It is attractively 
printed, highly readable, and will turn the attention of many 
again to the original sources of evangelistic endeavor." — W. W. 
Coebrane, Asipaw, N. Shan States, Burma. 

"A clear and forcible presentation of the subject from the 
standpoint of the New Testament. Though a 'layman,' one will 
accord him the fullness and clearness of the learned minister, 



COMMENDATIONS 487 

and free from all taint of theological or philosophical speculation. 
Its style is simple, logical, convincing, and the matter multum in 
parvo." — R. Moffett, Cleveland, O. 

"In publishing 'The Church of Christ' I think you have done 
a great service to the Christian world. ... If any one imagines 
the book is written as a mere polemic he does not at all under- 
stand it. The spirit that breathes back of all the plea that this 
book voices is supremely in earnest for the union of all followers 
of Christ." — E. B. Wakefield, Prof. New Testament Theology, 
Hiram College, Hiram, O. 

"As a succinct and careful study of the New Testament 
church from the Scriptural viewpoint alone, it has a claim to 
high consideration and thoughtful attention. The style is simple 
and delightfully clear, and the conclusions affirmed are the more 
impressive by virtue of the modesty of the language in which 
they are garbed." — Mark Wayne Williams, Minister, Notting 
Hill, London, Eng. 

"The writer is a veritable Philip in answering the echo of 
the question 'Understandest what thou readest?'; a very Stephen 
in his earnestness in the pleading for the absoluteness of the 
authority of the Christ; truly a Paul in his missionary enthu- 
siasm, that if carried out on the lines of this book would win 
the world within this present generation." — C. L. Thurgood, Pas- 
tor Central Christian Church, Pittsburgh, Pa. 

"It is a masterpiece. . . . This book is just strong meat for 
men. It comes at the time when most needed, when the world 
is dazzled with the splendors of the harlot church, and sick of 
her lying criticism and her worldly, gaudy ways. God bless the 
author whoever he may be, and use this book for the conversion 
and strengthening of many souls." — John L. Maybe, Missionary, 
St. Numro, D. G. K., North India. 

"It has made a most delightful impression on me, both in 
the part concerning the history of pardon as in that of the dem- 
onstration of pardon. In all the book there breathes an atmos- 
phere of sweet and pious faith. In every page there is clearly 
evident the profound conviction of the, author, a conviction 
which is easily transferred to the mind of the readers." — Giacomo 
Marrachi, Minister, Naples, Italy. 

"It is to my mind the finest and simplest resume of the history 
that records the development of the 'scheme of redemption' 



488 THE CHURCH OF CHRIST 

known to me, and it is the sanest and soundest 'system of theol- 
ogy' I ever read. The philosophy, history and doctrine of the 
'remedial scheme' in its complete evolution are stated in clear, 
good English; while parts of this telling rise to real eloquence." 
— William Harrison Graham, Member of Congress, Allegheny, 
Pa. 

"I have given the work a careful reading, and must express 
my high appreciation of the author's efforts. I am satisfied 
that this position is the correct one ; viz., that Christian unity, 
visible and organic, is necessary, and can only be brought about 
by a return to the original and perfect church of Christ. In 
almost every detail I find myself also in agreement with the 
writer." — Thomas Hagger, Evangelist, Paddington. N. S. W. 

"I have had the great pleasure of reading it, and it has been 
a great pleasure indeed. I enjoyed the first part and was inter- 
ested in the different cases of conversion throughout the New 
Testament. 

"I have read it with ever-increasing interest from the title- 
page to the end. The author manifestly is a person who has 
thought much and studied well. Above all, he is a close student 
of the Scriptures. He has read, and studied, and meditated, 
until his theme blazes with light, and, in consequence, his words 
are carefully chosen and fitly spoken. . . . The volume is timely 
and it ought to have a world-wide reading." — Rev. F. Green, 
A.M., LL.D., Author and Preacher. 

"I found it an exceedingly interesting and instructive book. 
I was disappointed in not finding the author's name, for it is the 
work of a workman that needeth not to be ashamed, handling 
aright the word of truth. It is a subject of universal interest 
written in a popular style by a master hand. The aim of the 
book is worthy of support from all who accept the claims of the 
Christian religion, and the subject ought to be studied by all 
Christian workers." — T. Stephenson, Wesleyan Minister, Sterks- 
troom, Cape Colony, South Africa. 

"It is a long time since a book came to my hand that afforded 
me greater pleasure and satisfaction in reading. It deals intelli- 
gently with, and throws light on, many problems that are con- 
fronting The Church of Christ' just now and are engaging the 
attention of many missionaries and thoughtful Christians in 
India. I find hardly a single paragraph in the book with which 



COMMENDATIONS 489 

I am not heartily in accord, and feel that every unprejudiced 
student of the New Testament must be compelled to say the 
same." — A. Armson, Mission House, Virmgam, Gujerat, India. 

"The author has furnished a work which, I believe, will clear 
away much perplexity and confusion from the minds of many 
honest inquirers on the grandest theme of the age. From the 
wellsprings of Bible truth the writer draws heavily, and as his 
subject rolls down -the streams of time, tangled theories and 
theological snags are raked out, and the current of living thought 
flows unimpeded on. Happily written and brimful of precious 
food for reflection, we predict for it a wide circulation and 
ready sale. . . ." — James G. Shain, Evangelist, Brunswick, 
Austral. 

"The whole book constitutes a masterful plea for Christian 
union that must have a great effect upon the religious world. 
The literary merit is not the least of its attractions. The Eng- 
lish is pure, simple and classical. The rhetoric is faultless, and 
there are many passages that are truly eloquent. Every vital 
point connected with the scheme of redemption has been handled 
in a concise and satisfactory way. If this book is a sample of 
what a layman can do, it is a pity that we do not have more 
books from the laymen and fewer from the theologians." — E. V. 
Zollars, Pres. Oklahoma Christian University, Enid, Okla. 

"I congratulate your great house and the author as well, 
whoever he may be, in giving to the public the greatest religious 
book so far published in the twentieth century. The fact that 
the book contains a clear and invulnerable statement of the con- 
stitution, ordinances and appointments of the church of Christ, 
its objects and aims, its apostasy, and finally a basis or plan for 
its proposed restoration, makes its appearance at this time es- 
pecially opportune, as church union or church restoration is the 
theme now uppermost in the minds of the best religious thinkers." 
— M. M. Cochran, Attomey-at-Law, Uniontown, Pa. 

"The author shows that he possesses most admirable knowl- 
edge of Holy Scripture. I can not, to the best of my judgment, 
discover at least, having only read the book once, that he favors 
any existing branch of the historic church, or any denomination 
whatever. This should be an inducement to all Christendom to 
read the book. ... In the chapter on the work of St. Paul, and 
especially that on the uniqueness of Jesus, the language rises to 



490 THE CHURCH OF CHRIST 

a degree of sublime eloquence above what I have heard or read 
fiom very many theologians on the subject. The distinguished 
layman deserves to be known as the author of a high-classed 
literature." — L. Sinclair, Anglican Priest, Aspdin, Ontario, Can. 

"The writer has a style peculiarly his own. He gets one in 
sympathy with him by his everlasting insistence on the point in 
hand, and he does this, usually, by quoting Scripture. Truly 
there is no good reason for all the various denominations exist- 
ing in Christendom. But the stating the conditions of pardon 
alone were sufficient grounds for this work; and I am glad of 
the privilege of reading the book, for it helped me right on that 
line. Modern Christianity is growing weak on that line. I wish 
the work a wide circulation, for I believe it will do good. The 
reading of the book ever and anon makes a man stop to meditate 
on his standing-ground." — /. S. Long, Missionary, Jalapor, Surat, 
India. 

" The Church of Christ' is saturated with the beautiful spirit 
of our dear Lord and Master. It is a most eloquent appeal to 
the Christian world to drink from the pure streams of Irving 
waters, as found in God's word, and not from the muddy, stag- 
nant pools of human tradition. It is the stepping-stone that will 
conduct many to the sublime heights of a true, godly experience ; 
to a closer relation with the Author of religion. Verily it is 
one of the few books that tend to build up Christian character 
and Christian trust in the Book of books ; for which reason I can 
not but regard it as a treasure that should find a privileged place 
in the homes of all who love the truth as it is in Jesus." — John 
McCarthy, Supt. S. D. A. Mission in the Republic of Uruguay, 
South America. 

"I never dreamt there were so many cases recorded for our 
example; but I enjoyed most of all book two, on the evidence 
of pardon and the church as an organization. I wish that part, 
especially the chapters on 'Unity,' might be read by every mis- 
sionary and by every Christian worker. It could not help but be 
a wonderful blessing. The great hindrance, and I am sometimes 
tempted to think the greatest hindrance, to the advancement of 
God's kingdom in heathen lands is the many organizations and 
the troubles often occurring between them. So I read that part 
with the intensest interest."— M. E. Ritzman, Missionary, Liling, 
Hunan, China. 



COMMENDATIONS 491 

"It contains a plain and simple representation of the church 
as the latter is set forth in the New Testament. The author 
evidently believes what he reads in the Book, and abides by it 
without addition or subtraction. ... It is dedicated to three 
classes of persons : to believers in Christ, to strengthen their 
faith 'that they may be ready always to give an answer to every 
man that asketh a reason of the hope that is in them'; to those 
who seek the kingdom of God, answering the question, 'What 
must I do to be saved?' and to unbelievers, to convince them that 
'Jesus is the Christ, the Son of the living God, and the Saviour 
of the world.' It is well adapted to these parties, and will be 
sure to accomplish its purpose with all who shall carefully and 
appreciatively read it. The author is evidently not a 'layman' in 
the original sense of the word — that is, a common man, but 
quite an uncommon one as a thinker and a student of the New 
Testament." — J. W. McGarvey, in the Christian Standard, Cin- 
cinnati, O. 

"I wish to express to you my appreciation of 'The Church of 
Christ.' Three times have I read it, and each time with aston- 
ishment and delight. The last time I read it with the eye of a 
critic, and this reading was the most astounding, pleasing and 
fruitful of them all. Stript of all the technic and terminology 
of the professional theologian, the book is the sanest, amplest 
and best system of theology known to me. The professional 
preacher can come nearer to the genius, spirit and structure of 
the gospel of Jesus Christ in this book than in any other I know, 
while the average reader will go wild with the discovery that 
the deep things of God may indeed be placed within his mental 
grasp. The most astonishing fact connected with 'The Church 
of Christ' is that it has not omitted any single vital issue touch- 
ing the entire remedial scheme. It defies an addendum that 
would make it more complete. It should be read by every one 
who is interested in arriving at the truth as it is in Jesus." — 
Wallace Tharp, Ph.D., Minister and Public Lecturer, Allegheny, 
Pa. 

" 'The Church of Christ' is like a pearl of great price in a 
setting of gold. We have nothing in our literature, in my 
judgment, at all comparable to it. For a clear, logical, compre- 
hensive and Scriptural exposition of the New Testament revela- 
tion of the origin, principles, purposes and organization of the 



492 THE CHURCH OF CHRIST 

church of Christ as God's agency in this world for the redemp- 
tion of lost men, it fills a place peculiarly its own. ... It is 
timely. It is a book greatly needed at this particular juncture 
when the truly good and religious people .of all denominations 
seem to be feeling darkly for some solid foundation upon which 
to rebuild a united church ; and if it can secure anything like the 
circulation its worth merits, it will certainly prove a large factor 
in bringing about the fulfillment of the Saviour's prayer and the 
desire of all truly pious hearts. The book is first-class literature, 
lofty in thought, pure and elegant in diction, attractive in style, 
comprehensive in range, with brevity of statement, punctuated 
with eloquent perorations and beautiful climaxes. It commands 
the attention of the thoughtful reader from chapter first to the 
finish. All in all, to me it is a great book." — Elder William F. 
Cowden, LL.D., Tacoma, Wash. 

"The writer of this every-way admirable book is, we are in- 
formed by the publishers, 'A Distinguished Layman.' But that 
this author is distinguished for something more than 'commerce' 
and 'politics,' all who read the volume will be quick to perceive. 
He is distinguished for his simple, yet robust, faith in, and 
thorough grasp of, the truth as it is in Jesus, for his splendid 
powers of generalization, and for his conspicuous ability to im- 
part what he knows in plain and forcible Anglo-Saxon, so that 
all may understand and appreciate it. The book is precisely 
what is needed at the present juncture, not only under the Stars 
and Stripes, but away here in the land of 'The Golden Fleece,' 
under the Southern Cross. It is the finest compendium of the 
matters relating to salvation, both on its Godward and man- 
ward sides, that we have seen. We venture to predict for it a 
great future, not alone in circulation, but in the work it will be 
destined to accomplish. This book will, more than any volume 
that has appeared in our language, tend to break up the fog- 
banks of theological mysticism, and let in the pure sunlight of 
God's saving truth to many a darkened mind and heart. More- 
over, it is brimful of points for preachers, and the one who 
makes a study of 'The Church of Christ' will never be at a loss 
for stirring themes for effective gospel sermons." — Charles Watt, 
Auckland, N. Z. 



INDEX 



Abraham, 163, 170. 

Achaia, 285. 

Acts, significance of, with regard to 
pardon, 147. 

Advocate, Isaiah on the coming of 
the, 134. 

^Eneas, 205. 

Agabus, 288. 

Age, the Christian, opened on Pente- 
cost, 142. 

Agrippa, Paul's defense before, 291* 

Albigenses, 357. 

Alexander, 407. 

America, 189. 

Amphipolis, 262. 

Ananias, 196; his injunction, 256 

Ananias and Sapphira, 164. 

Antioch, 225, 227, 229. 

Apollo, 285. 

Apollonia, 262. 

Apostasy, the great, 349. 

Aquila and Priscilla, 258, 282. 

Areopagus, 275. 

Aristarchus, 267. 

Aristotle, 275. 

Asia, 189. 

Asia Minor, 229; cities of, 245. 

Assos, 287. 

Athenians, their religiosity, 276. 

Athens, Paul at, 270. 

Attalia, 233. 

Azotus, 186. 

Baal, prophets of, 239. 

Babylon the Great, and Papal Rome, 

356. 
Baptism, of the Spirit, 217; of John, 

286; Christian, 336, 337; place of 

187; infant, unknown to early 

Church, 340. 
Barnabas, 227, 228, 236. 
Beautiful Gate, lame man at the, 

109. 
Beelzebub, 91. 
Belief, substance of, 376; object of, 

377. 
Berea, 262, 268; Jewish disturbance 

at, 269. 
Bethesda, pool of, 114. 
Bethsaida, 90. 
Beza, his views of the Man of Sin, 

349. 
Bread daily, 413. 
Brooks, Phillips, 16. 

493 



Brutus, 397. 
Bucer, 347. 
Buddha, 396. 

Cesar, 397. 

Caesarea, 211, 216. 

Calvary, 83. 

Calvin, his views of the Man of Sin, 
349. 

Canaan, woman of, 92. 

Candace, 185. 

Capernaum, 90. 

Centurion's servant, healing of the, 
88. 

Cephas, 285. 

Children, Christ's love for, 100. 

Chorazin, 90. 

Christ, His passion, 118; His death, 
object of, 155; the one Head of 
the Church, 373; reign of, 405. 

Christian religion, 125. 

Christian Standard, founding of, 33. 

Christianity, positive not negative, 
82; contrasted with ethnic relig- 
ions, 84. 

Christians, first use of the term, 229. 

Church, increase of, 165. 

Church of Christ, when and where 
established, 131; importance of, 
324, 325; only one established, 
344; duty of members of the, 345, 
346. 

"Church of Christ," author of, 11; 
origin of, 12; comments and com- 
mendations on, 470. 

Church organization, necessary, 226. 

Churches, meaning of the term, 343. 

Cilicia, 199. 

Citizenship, Roman privilege of, 259. 

Clark, J. Freeman, Ten Great Relig- 
ions, 84, 274, 277. 

Claudius, the emperor, 281. 

Comforter, coming of the, 134. 

Communion, the, 333, 334. 

Confession, the, 187, 188, 189. 

Confession, the Westminster, 383. 

Confucius, 396. 

Congregational, the Church of Christ 
is, 342. 

Constitution, divine, for the Church, 
378. 

Conversion, supernatural, 180. 

Corinth, 203, 264; Paul at, 281; 
Paul's work at, 283. 



494 



INDEX 



Cornelius, 181, 198, 206, 211, 232, 

255; baptism of, 210; needed no 

repentance, 233. 
Council, first Church, 235; decree of 

the first, 237. 
Creation, began in a miracle, 176; 

design in, 280. 
Creed, the Nicene, 383. 
Creeds, unnecessary, 380. 
Crispus, 283. 

Cross, significance of the, 155. 
Cyprus, 225. 
Cyrene, 225. 

Damaris, 280. 

Damascus, 192, 196, 204, 224 

David, 163. 

Deacons, appointment of the seven, 
169. 

Decree of the first Council, im- 
portance of, 243. 

Demetrius, 287. 

Demosthenes, 275. 

Denominationalism, its evils, 390. 

Derbe, 232. 

Diana, 287. 

Dionysius, the Areopagite, 281. 

Discipline, 331. 

Dorcas, 206. 

Environment, cause of separation 

in religion, 75. 
Ephesus, 267; Paul at, 284. 
Epicureans, 272. 
Epicurus, his system, 273. 
Epistles, doctrine of Peter's, 148; 

doctrine of pardon in the, 148; 

doctrine of Paul's, 148; to whom 

written, 150. 
Epistles of John, doctrine of, 149. 
Ethiopia, a man of, 185; baptism of, 

187. 
Europe, 189. 

Faith, 111, 112, 121; its purpose, 

181. 
Felix, 203; Paul before, 289. 
First Day, 335, 336. 
Five thousand, conversion of, 162. 
Forgiveness, the law of, 100; three 

cases of in the Gospels, 153. 
Fulfillment of the law by the Gospel, 

101. 

Galatians, 221. 

Gamaliel, his moderation, 166. 

Garfield, Jas. A., tributes to, 28, 
451; ability of, 454; public career, 
455; religious life, 462; journal- 
istic eulogies, 466. , 

Gentiles, use of the term, 116; Peter 
opens door to, 206; gift of the 
Spirit to, 215; reception of, 218; 
their acceptability, 222; their ig- 
norance of God, 279. 

Gethsemane, 83. 

Gladstone on the Vatican, 360. 



God, altar to the unknown, 276; 
reign of, 403 ; supreme lawgiver 
and ruler, 404. 

Gospel, proclamation of the, 135; es- 
tablished by miracle, 176. 

Gospels, significance of, with regard 
to pardon, 145. 

Greatness, Christ's example of, 97. 

Grecians, 169, 225, 277. 

Greece, its place in history, 274. 

Greeks, 225. 

Hades, 374; 141. 

Hannibal, 397. 

Herod, 228. 

Hinsdale, President, 459. 

Holy days, 334. 

Holy Spirit, baptism of the, 214; to 

whom promised, 218. 
Homer, 275. 

Iconium, 232. 

Immortality, promised by Christian- 
ity, 81; not taught by Moses, 157. 

Industrial Commission, creation of, 
30. 

Infidelity, how to be silenced, 394. 

Intercession, the, 419. 

Italian band, 206. 

Jailer, the Philippian, conversion 

of, 251. 
James, brother of John, 228. 
Jericho, 103. 
Jerusalem, Christ's lamentations 

over, 107, 224. 
Jesus Christ, His supremacy, 398; 

His influence on literature, 398; 

His influence on poetry, 399; His 

influence on art, 400. 
Jewish religion, 125. 
Jews, not commanded to evangelize, 

154. 
John, the Gospel of, 109; preaching 

of, 109; doctrine of his Epistles, 

149. 
Joppa, 181, 205. 
Joseph of Arimathea, 338. 
Joy, religious source of, 308. 
Judas, 236, 243. 
Justus, 283. 

Kingdom, as a Christian term, 173. 

Kingdom of heaven, 87; in prepara- 
tion and fulfillment, 403; kingdom 
and Church one, 407; Jesus, the 
King of, 409. 

Languages, the gift of, 139. 
Law and Gospel contrasted, 136. 
Laws, uniformity of God's, 143. 
Laying on of hands, 197. 
Life and happiness, the desire of, 86. 
Lord's Supper, the, 333, 334. 
Love, pre-eminent over miracles, 177. 
Luke, as a historian, 246. 
Luther, his views of the Man of Sin, 
349. 



INDEX 



495 



Lutherans, 386. 

Lydda, 205. 

Lydia, 248; conversion of, 249. 

Lystra, 232, 272. 

Macedonia, 247. 

Magdala, 93. 

Maidenhead, N. J., 18. 

Manifestation of the Spirit, baptism 
as a, 217. 

Mark, 228. 

Mars' Hill, 272. 

Mary, 337. 

Mary, mother of Mark, 227. 

Melancthon, his views of the Man 
of Sin, 349. 

Message of the Gospel, 131. 

Methodists, 386. 

Miletus, 287. 

Ministry, the Christian, 332. 

Miracles, their province, 175; con- 
fined to apostolic age, 176; super- 
seded by love, 177; why they 
ceased, 178; why not to be ex- 
pected now, 179; pretended, 180; 
after Christ's day, 181. 

Mission of Jesus Christ, 400. 

Mohammed, 362, 396. 

Morality and devotion, not sufficient 
for salvation, 211. 

Mosaic law, limited to Palestine, 136. 

Moses, 161, 163; law of, and the 
Church, 234. 

Muller, Max, on the term mankind, 
279. 

Names, party, to be condemned, 388. 

Neapolis, 247. 

Nero, 203, 294. 

Newton, Bishop, his views of the 

Man of Sin, 349. 
Nicodemus, 179. 
Noah, 111. 

Oklahoma Christian University, 

founding of, 34. 
One, how Christians are all, 370, 

371. 
Ordinances, 333. 

Palsy, man afflicted with, healing of, 
89; pardon to the man sick of 
the, 151. 

Pardon, conditions of, 142; uniform 
law of, 143; conditions of, where 
and when required, 143; gospel 
doctrine of, 147; doctrine of, in 
Acts, 147; doctrine of, in Epistles, 
148; three cases of, in Gospels, 
151; at Thessalonica, 265; no new 
condition of, 297; condition of, 
302; different views of, 203; terms 
of, 204; evidence of, 205; sealed 
by baptism, 206; certainty of, ac- 
cording to Peter, 207; not to be 
judged of by feeling, 315; evi- 
dence of, 316, 



Patmos, 191. 

Patriarchal religion, 125. 

Paul, doctrine of his Epistles, 148; 
biography of, 199; object of his 
call, 200; his place in Christian 
history, 201; his writings, 202; at 
Antioch, 245; conspiracy to kill, 
289; a prisoner at Rome, 292; his 
martyrdom, 293. 

Penalty, 320, 321, 322, 323. 

Pentecost, occurrences on the day 
of, 139; three thousand souls par- 
doned on, 142, 198, 212, 216. 

Perseverance of the Apostles, 168. 

Peter, confession of, 94; his sermon 
on Pentecost, 139; doctrine of his 
Epistles, 150; vision of, 212; and 
Simon the sorcerer, 184; his con- 
fession, 374. 

Pharisees, Christ's denunciation of 
the, 106. 

Phidias, Jupiter, 277. 

Philip, 169. 

Philippi, 247; the city of, 260. 

Phillips Bible Institute, 35. 

Phillips, Thos. W., ancestry of, 13; 
birth of, 21; his mother, 22; early 
poverty, 22; earnest student, 23; 
business career, 25; integrity, 26; 
as a statesman, 29; part in launch- 
ing the Christian Standard, 32; 
benefactions of, 33; fostered learn- 
ing, 34; moral courage and energy, 
36. 

Phillips, Wendell, 16. 

Phoenicia, 225. 

Pilate, 275. 

Plato, 275. 

Prayer, the doctrine of, 295; the 
Lord's, 410; conclusion of, 415. 

Pre-existence of Christ, 115. 

Priscilla, 282. 

Prison, Peter and John in, 163. 

Proclamation, gospel of the time and 
place of, 135. 

Prodigal son, 98. 

Promises of Christianity, new, 129. 

Protomartyr, Stephen the, 171. 

Ptolemais, 287. 

Reconciliation, 311, 312. 

Reformers, their views of the Man 
of Sin, 349. 

Regeneration, 220. 

Religion, Christianity an original, 
79; Christianity the last great, 128. 

Religions of the world compared 
with Christianity, 396. 

Repentance, the sequel of faith, 122. 

Resolutions of Board of Directors of 
Pure Oil Co., 64; of Board of Di- 
rectors of Citizens National Bank, 
New Castle, Pa., 66. 

Revealed religions, the three, 125. 

Revelation, chief object of, 112; book 
of, its object, 150; book of, 296. 



496 



INDEX 



Romanism in Spanish America, 354; 
in Ireland, 358. 

Sadducees, 161. 

Salvation, by Christ, unprecedented 
in history, 157; the last great offer 
from heaven to earth, 158; not se- 
cured by morality, 209. 

Samaria, woman of, 113; visited by 
Philip, 172; Philip's success at, 
174, 197. 

Samuel, 161. 

Sanhedrin, Stephen before the, 169. 

Saron, 205. 

Saul, his persecutors, 191; his con- 
version, 192; his pardon, 197, 227, 
228. 

Sectarianism, evils of, 369. 

Secundus, 267. 

Sending of the twelve, 120. 

Sergius Paulus, 190, 254. 

Sermon, Paul's, at Athens, 276. 

Silas, 236, 244. 

Silvanus, 329. 

Simon, 181; the sorcerer, 183. 

Sin, nature of, 310; God's readiness 
to forgive, 311; man of, 348. 

Sinai, Moses on, 136. 

Socrates, 275, 297. 

Song, the new, in heaven, 138. 

Sorcerers of Philippi, 250; Ephesian, 
their conversion, 287. 

Spirit, manifestation of the Holy, 
217; gift of, its significance, 220. 

Statistics, missionary, 393. 

Stephen, 169, 288. 

Stoics, 272. 

Supper, the Lord's, institution of, 
426; perpetuity of, 427; when to 
observe, 429; antitype of Pass- 
over, 433; open and close com- 
munion, 441 ; unscriptural habits, 
445; a forward look, 449. 

Tabitha, 196. 



Tarsus, Saul of, 191, 204, 227. 
Thessalonians, the Epistle to, when 

written, 264. 
Thessalonica, 262, 268. 
Thief on the cross, pardon to, 151; 

his pardon, 313. 
Timothy, Paul's devotion to, 188. 
Titus, 343. 

Transfiguration, Mount of, 242. 
Tributes to Thos. W. Phillips: By 

Wm. F. Cowden, 38; E. V. Zol- 

lars, 42; David T. Jonas, 49; T. 

E. Cramblet, 51; E. B. Wakefield, 

53; David Jamison, 55; P. H. 

Welshimer, 56; M. L. Pierce, 57; 

S. W. Dana, 59; Earle Wilfley, 

60; P. Y. Pendleton, 61. 
Tychicus, 329. 
Tyre, 287. 

Union, the Saviour's prayer for, 
364; how arrived at by the 
Saviour, 366; why desirable, 367; 
its object, basis of, 372. 

Vineyard, the laborers in, 102. 

Waldenses, 357. 

Week, first day of the, 336. 

Westminster Confession, on Anti- 
christ and the Man of Sin, 349. 

Wickliffites, 357. 

Woman, pardon to the sinful, 151. 

Word of God, meaning of the term, 
270. 

Wordsworth, Bishop, his views of 
the Man of Sin, 350. 

Young man, the rich, 101. 

Zebedee's children, the mother of, 

103. 
Zeno, his system, 273. 
Zwinglius, his views of the Man of 

Sin, 349. 



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